ilil-:liM!!iM;Miiisilillii 


■ii^niHi' 


!iii 


I   ; 


in>TMr'T7"rnN    NL  .1  fa 

BS  2615  .B95  1836 
Bunyan,  John,  1628-1688. 
Come  and  welcome  to  Jesus 
Christ 


COME  AND  WELCOME 


TO 


JESUS       CHRIST 


COMK    AxM)    WKLCOME 


TO 


JESUS     CHRIST: 


OR,  Tins 


GOSPEL  INVITATION. 


BT 

JOHN  BUNYAN, 

▲tTTHOR  OF  THE   PILORUl's  PROaRSBS 


Aii'I  they  tliall  come  which  vr«r«  readjr  to  parl*h. — I*a    ixtIi.  tS 


N  E  W  .  Y  O  R  K  : 
rUBLISHED  BY  EZRA  COLLIER, 

\\H  Naitnii   Ktrret. 

18  36. 


Entered, 

According  to  the  Act  of  Congress,  in  the  year  1836,  by 

WEST     &     TROW, 

In  the  Office  of  the  Clerk  of  the  Southern  District  of  New- York. 


STEHEOTYPED     BY     I'.      F.     K  I  P  L  E  Y. 
PRINTED  BY  WEST  t  THOAV. 


PREFACE. 

TiiKRK  .irc  few  men  whose  writings  have  been  more 
honored  in  the  Christian  world,  or  more  distinguished 
for  usefulness,  than  those  of  John  Bunyan.  His  remark- 
able life,  the  simplicity,  faithfulness,  and  success,  with 
which  he  preached  the  Gospel,  and  his  deep  acquaintance 
with  the  windings  of  the  human  heart,  all  combine  to 
give  a  peculiar  interest  to  the  productions  of  his  pen. 
His  Pilgrim's  Progress,  especially,  seems  lo  have  gained 
universal  popularity.  The  delineations  of  character  in 
his  writings  are  so  true  to  life,  and  so  accordant  with 
Scripture  representations,  that  the  reader  sees  some  fea- 
tures of  his  own  heart  in  almost  every  page.  It  is  this 
that  makes  his  works  so  universally  acceptable.  The 
reader  sees  in  them,  as  in  a  mirror,  his  own  image. 

This  little  volume  is  designed  to  set  forth  the  "  Gospel 
Invitation"— the  full  and  free  offer  of  pardon  andsalvation 
to  all  who  will  come  and  receive  it.  The  difficulties  and 
objections  which  the  sinner  is  so  ready  to  raise,  are  one 
by  one  taken  up,  and  their  weakness  and  wickedness 
clearly  exposed.  It  points  out,  in  a  striking  manner,  the 
various  motives  which  should  lead  the  sinner  to  the 
Savior,  and  that  without  delay. 

It  is  believed  that  this  work  will  be  found  peculiarly 
serviceable  to  inquirers.  It  is  reprinted  from  an  early 
edition,  with  some  slight  omissions,  and  such  changes  in 
the  quaint  phraseology  of  the  author  as  would  better  adapt 
it  to  modern  taste,  and  be  likely  to  extend  its  usefulness. 
Not  the  slightest  change,  however,  has  been  designedly 


6  PREFACE. 

made  in  any  of  the  sentiments  of  the  author.  The  edi- 
tor would  fervently  commend  it  to  the  blessing  of  Him 
whose  Spirit  has  heretofore  attended  the  writings  of 
BuNYAN  to  thousands  and  tens  of  thousands  of  hearts  in 
every  Christian  land. 

New- York,  May  1,  1836. 


COME  AND  WELCOME 

TO 

JESUS        CHRIST 


"  All  that  the  Father  giveth  me,  shall  come  lo  mc ; 
and  him  that  cometh  to  me,  I  will  in  no  wise  cast  out." — 
John  vi.  37. 

A  LITTLE  before,  in  tills  chapter,  you  may 
read  that  tlie  Lord  Jesus  walked  on  the  sea,  to 
go  to  Capernaum,  having  sent  his  disciples  be- 
fore in  a  ship  ;  but  the  wind  was  contrary  ;  by 
which  means  the  ship  was  hindered  in  her  ])as- 
sage.  Now,  about  the  fourth  watch  of  the  night, 
Jesus  came  walking  upon  the  sea,  and  overtook 
them  ;  at  the  sight  of  whom  they  were  afraid. 

Note.  When  providences  are  black  and  ter- 
rible to  God's  people,  the  Lord  Jesus  shows 
himself  to  them  in  a  wonderful  manner  :  the 
which,  sometimes  they  can  as  little  bear,  as  they 
can  the  things  that  were  before  terrible  to  them. 
They  were  afraid  of  the  wiiul  and  water;  they 
were  also  afraid  of  the  Lord  and  Saviour,  when 
lie  appeared  to  them  in  that  slate. 

But  he  said,  *'  Be  not  afraid,  it  is  I." 

Note.  I'hat  the  end  of  the  ajipearing  of  the 
Lord  Jesus  unto  his  people  (though  the  manner 
of  his  appearinir  be  ever  so  terrible)  is  to  allay 
their  fears  and  peri)lexities. 


8  COME    AND    WELCOME 

Then  they  received  him  into  the  ship,  and 
immediately  the  ship  was  at  land  whither  it 
went. 

Note.  When  Christ  is  absent  from  his  peo- 
ple, they  go  on  but  slowly,  and  with  great  diffi- 
culty ;  but  when  he  joineth  himself  unto  them, 
O,  how  fast  they  steer  their  course ;  how  soon 
they  are  at  their  journey's  end  ! 

The  people  now  among  whom  he  last  preach- 
ed, when  tliey  saw  that  both  Jesus  was  gone  and 
his  disciples,  they  also  took  shipping,  and  came 
to  Capernaum,  seeking  for  Jesus  :  and  when 
they  had  found  him,  they  asked  him  with  wonder, 
*' Rabbi,  when  camest  thou  hither?"  But  the 
Lord  Jesus,  slighting  their  compliments,  an- 
swered, "  Verily,  verily,  ye  seek  me  not  because 
ye  saw  the  miracles,  but  because  ye  did  eat  of 
the  loaves  and  were  filled." 

Note.  A  people  may  follow  Christ  far  for 
base  ends,  as  these  went  after  him  beyond  the 
sea  for  loaves.  The  loaves  and  fishes  will  carry 
a  man  a  great  way  in  religion  :  yea,  will  make 
him  venture  far  for  Christ. 

Note  again.  It  is  not  empty  professions,  but 
real  heartfelt  attachment,  that  crowns  the  work 
in  the  eye  of  Christ :  or  thus,  it  is  not  the  toil 
and  business  of  professors,  but  their  love  to  him, 
that  makes  him  approve  of  them. 

Note  again.  When  men  shall  look  for 
friendly  entertainment  at  Christ's  hand,  (if  their 
hearts  be  insincere,)  even  then  will  they  meet 
with  a  check  and  rebuke.  "  Ye  seek  me,  not 
because  ye  saw  the  miracles,  but  because  ye  did 
eat  of  the  loaves  and  were  filled." 


TO    JESUS    CHRIST.  9 

Yc  obseryc  again,  lie  dolli  not  rcfii:<c  to  j,nve 
even  to  these,  good  rounsel ;  he  bids  tliein  labor 
for  the  meat  that  oiidiiri'th  to  eternal  life.  Oh, 
how  willing  is  Jesus  Christ  to  have  even  those 
professors  that  come  to  him  with  pretenses  only, 
come  to  him  sincerely,  that  they  may  be  saved  ! 

The  text,  you  will  find,  is  after  much  dis- 
course he  had  held  with,  and  about  these  false- 
hearted followers  ;  and  it  is  uttered  by  the  Lord 
Jesus,  at  the  conclusion  of  the  whole  ;  and  in- 
timates, that  since  they  were  professors  in  pre- 
tense only,  and  therefore  such  as  his  soul  could 
not  delight  in,  that  he  would  content  himself 
with  that  sincere  and  chosen  remnant  which  his 
Father  had  bestowed  upon  him.  As  if  he 
sliould  say,  I  am  not  like  to  be  honored  in  your 
salvation  ;  but  the  Father  hath  bestowed  upon 
me  a  people,  and  they  shall  come  to  me  in  truth, 
and  in  them  will  I  be  satisfied.  The  text  before 
may  be  called  Christ's  repose  ;  in  the  fulfilling 
whereof,  he  resteth  himself  content,  after  much 
labor  and  many  sermons  spent  as  it  were  in 
vain.  As  lie  saith  by  the  prophet,  "  I  have 
labored  in  vain,.  I  have  spent  my  strength  for 
nought,  and  in  vain."  Isa.  xlix.  4. 

But  as  there  he  saith,  "My  judgment  is  with 
the  Lord,  and  my  work  with  my  God,"  so  in 
the  text  he  saith,  "All  that  the  Father  giveth 
me,  shall  come  to  me  ;  and  him  that  comcth  to 
ine,  I  will  in  nowise  cast  out."  By  these  words, 
therefore,  the  Lord  Jesus  comforted  himself 
under  the  consideration  of  the  dissimulation  of 
-ome  of  his  followers.  He  also  thus  betook 
^iiiXiself  to  rest  under  the   consideration  of  the 


10  COME    AND    WELCOME 

little  effect  that  his  ministry  had  in  Capernaum, 
Chorazin,  and  Bethsaida  :  **  I  thank  thee,  O  Fa- 
ther," said  he,  "  Lord  of  heaven  and  earth, 
because  thou  hast  hid  these  things  from  the 
wise  and  prudent,  and  hast  revealed  them  to 
babes ;  even  so.  Father,  for  so  it  seemed  good 
in  thy  sight."  Matt.  xi.  25.  Luke  x.  21. 

Thetext,  in  the  general,  consists  of  two  parts, 
and  has  special  respect  to  the  Father  and  the 
Son  ;  as  also  to  their  joint  management  of  the 
salvation  of  the  people.  ''  All  that  the  Father 
giveth  me,  shall  come  to  me ;  and  him  that 
Cometh  to  me,  I  will  in  nowise  cast  out." 

The  first  part  of  the  text  (as  is  evident)  re- 
spects the  Father  and  his  gift :  the  other  part, 
the  Son,  and  his  reception  of  that  gift. 

First.  For  the  gift  of  the  Father,  there  is 
this  to  be  considered  ;  tO'  wit — 

The  gift  itself;  and  that  it  is  a  gift  of  cer- 
tain persons  to  the  Son.  The  Father  giveth, 
and  that  gift  shall  come ;  And  him  that  cometh. 
The  gift  then  is  of  person :  the  Father  giv€th 
persons  to  Jesus  Christ. 

Secondly.  Next  you  have  the  Son's  recep- 
tion of  this  gift,  and  that  shows  itself  in  these 
particulars. 

1.  In  his  hearty  acknowledgment  of  it  to  be 
a  gift :   *'  The  Father  giveth  me." 

2.  In  his  taking  notice,  after  a  solemn  man- 
ner, of  all,  and  every  part  of  the  gift:  "  All  that 
the  Father  giveth  me." 

3.  In  his  resolution  to  bring  them  to  him- 
self: "  All  that  the  Father  giveth  me,  shall  come 
io  me." 


TO    JESUS    CHRIST.  11 

4.  And  in  his  (K'lcrminius",  tliat  not  any 
tiling  sliall  make  him  dishke  tlicm  in  their  rom- 
ing :  "  And  he  that  comcth  to  mc,  I  will  in  no- 
wise cast  o»it." 

These  thino^s  mi^ht  he  spoken  of  at  large,  as 
they  are  in  this  method  presented  to  view;  but 
I  sliall  <"hoosc  to  speak  of  the  words, 

1.  By  way  of  explication. 

2.  By  way  of  onsKUVATioN. 

First.  By  way  of  explication  :  "(All)  that 
the  Father  p^iYetli  me."  This  word,  all,  is  often 
used  in  Scripture,  and  is  to  be  taken  more  large- 
ly, or  more  strictly,  even  as  the  truth  or  argu- 
ment, for  the  sake  of  which  it  is  made  use  of, 
will  bear.  Wherefore,  that  we  may  the  better 
understand  the  mind  of  C'hrist,  in  the  use  of  it 
here,  we  must  consider,  that  it  is  applicable 
o!ily  to  those  that  sliall  come  to  Christ,  even  to 
those  whom  he  will  in  nowise  cast  out.*  Thus 
also  tlu'  words  all  Israel  are  sometimes  to  he 
taken  :  (thouL'^h  sometimes  they  are  taken  for 
the  whole  family  of  .Jacob.)  "And  so  all  Israel 
shall  be  saved."  Rom.  xi.  2(^.  By  all  Israel,  here 
he  intended,  not  all  of  Israel,  in  the  largest  sense  ; 
For  they  are  not  all  Israel  which  are  of  Israel: 

•  U  any  do  not  come  to  Christ,  and  avail  themselves 
of  this  precious  promise,  it  is  most  clearly  their  own 
fault  anu  sin.  The  offers  of  pardon  and  salvation  are  full 
and  free  to  all  who  will  accept  them. 

"  Let  not  conscience  make  you  linger, 
Nor  of  fitness  fondly  dream  ; 
All  the  fitness  he  requireth, 
Is  10 /eel  yoiir  need  of  Him." 


12  COME    AND    WELCOME 

neither,  because  they  are  the  seed  of  Abraham, 
are  they  all  children  ;  but,  in  Isaac  shall  thy  seed 
be  called.  That  is,  They  which  are  the  children  of 
the  flesh,  these  are  not  the  children  of  God  ;  but 
the  children  of  the  promise  are  counted  for  the 
seed.   Rom.  ix.  6,  7,  8. 

This  word  (all)  therefore  must  in  every  case 
he  limited  or  extended  as  the  connexion  and  ar- 
gument, for  the  sake  of  which  it  is  used,  will  bear; 
else  we  shall  abuse  Scriptures  and  readers,  and 
ourselves,  and  all.  *'  And  I,  if  I  be  lifted  up 
from  the  earth,"  said  Christ,  "  will  draw  all 
men  unto  me."  John  xii.  32.  Can  any  man 
imagine,  that  by  all,  in  this  place,  he  should 
mean  all,  and  every  individual  man  in  the 
world ;  and  not  rather  that  all  is  consonant 
to  the  scope  of  the  place  ?  And  if,  by  being 
lifted  up  from  the  earth,  he  means,  as  he  should 
seem,  his  being  taken  up  into  Heaven  ;  and 
if,  by  drawing  all  men  unto  him,  he  meant  a 
drawing  them  into  that  place  of  glory ;  then  must 
he  mean  by  all  men,  those,  and  only  those,  that 
shall  in  truth  be  eternally  saved  from  the  wrath 
to  come  :  For  "  God  hath  concluded  them  all 
in  unbelief^  that  he  might  hav€  mercy  upon 
all."  Rom.  xi.  32.  Here  again  you  have  all 
and  all,  two  alls  ;  but  yet  a  great  disparity  be- 
tween the  all  made  mention  of  in  the  first  place, 
and  that  all  made  mention  of  in  the  second. 

Those  intended  in  this  text  are  the  Jews, 
even  all  of  them,  by  the  first  (all)  that  you  find  in 
the  words.  The  second  all  doth  also  intend  the 
same  people ;  but  yet  only  so  many  of  them  as 
God  will  have  mercy  upon.     He  hath  concluded 


TO    JE8UK    CHKIST.  13 

llieni  all  in  unbelief,  that  lie  might  have  mercy 
upon  all.  The  all  also  in  the  text  is  likewise 
to  he  limited  in  its  aj)j)licatioii  to  the  saved,  and 
to  them  only.      But  a^ain  : 

The  word  giveth,  or  hath  given,  must  be 
understood  after  the  same  manner  as  applicable 
to  the  same  number,  all  that  the  Father  piveth 
me  ;  not  all  that  are  given. 

If  you  take  the  gift  of  the  Father  to  the  Son, 
in  the  largest  sense  ;  for  in  that  sense,  there  are 
many  given  to  him  that  shall  never  come  unto 
liim  :  yea,  many  are  given  unto  him,  that  he 
will  cast  out.  1  shall  therefore  first  show  you 
the  truth  of  this,  and  then  in  what  sense  the  gift 
in  the  text  must  be  taken. 

First.  That  all  that  are  given  to  Christ,  if 
you  take  the  gift  of  the  Father  to  him,  in  the 
largest  sense,  cannot  be  intended  in  the  text,  is 
evident  : 

1.  Because  then  all  the  men,  yea,  all  the 
things  in  the  world,  must  be  saved.  "  All 
things,"  saith  he,  *'  are  delivered  unto  me  of 
my  Father."  Matt.  xi.  27.  This  I  think  no 
rational  man  in  the  world  will  conclude.  There- 
fore the  gift  intended  in  the  text,  must  be  re- 
strained to  some,  to  a  gift  that  is  given  by  way 
of  speciality  by  the  Father  to  the  Son. 

2.  It  must  not  be  taken  for  all,  that,  in  any 
sense,  are  given  by  the  Father  to  him  ;  because 
the  Father  hath  given  some,  yea  many  to  him, 
to  be  dashed  in  pieces  by  him.  "  Ask  of  me,'* 
said  the  Father  to  him,  •'  and  I  shall  give  thee 
the  heathen  for  thine  inheritance,  and  the  utter- 
most parts  of  the    earth    for    thy  possession.'* 

2 


14  COME    AND    WELCOME 

But  what  must  be  done  with  them  ?  Must  he 
save  them  all  ?  No  :  "  Thou  shalt  break  them 
with  a  rod  of  iron ;  thou  shalt  dash  them  in 
pieces  like  a  potter's  vessel."  Psalm  ii.  9.  This 
method  he  uses  not  with  them  that  he  saveth 
by  his  grace,  but  with  those  that  himself  and 
saints  shall  rule  over  in  justice  and  severity. 
Rev.  ii.  26,  27.  Yet,  as  you  see,  they  are  given 
to  him.  Therefore  the  ffift  intended  in  the  text 
must  be  restrained  to  some  ;  to  a  gift  that  is  given 
by  way  of  speciality  by  the  Father  to  the  Son. 

In  Psalm  xviii.  he  saith  plainly,  that  some 
are  given  to  him  that  he  might  destroy  them  : 
*'Thou  hast  given  me  the  necks  of  mine  enemies, 
that  I  might  destroy  them  that  hate  me."  ver.  40. 
These  therefore  cannot  be  of  the  number  of  those 
that  are  said  to  be  given  in  the  text ;  for  those, 
even  all  of  them,  shall  come  to  him,  and  he  will 
in  nowise  cast  them  out. 

3.  Some  are  given  to  Christ,  that  he  by  them 
might  bring  about  some  of  his  high  and  deep 
designs  in  the  world.  Thus  Judas  was  given  to 
Christ,  to  wit,  that  by  him,  even  as  he  deter- 
mined before,  he  might  bring  about  his  death, 
and  so  the  salvation  of  his  elect  by  his  blood. 
Yea,  and  Judas  must  so  manage  this  business, 
as  that  he  will  lose  himself  for  ever  in  bringing 
it  to  pass.  Therefore  the  Lord  Jesus,  even  in 
his  losing  Judas,  applies  himself  to  the  judgment 
of  his  Father,  if  he  had  not  in  that  thing  done 
that  which  was  right,  even  in  suffering  Judas 
so  to  bring  about  his  master's  death,  as  that  he 
might  by  so  doing  bring  about  his  own  eternal 
damnation  also. 


TO    JESrs    CHRIST.  16 

*'  Those,"  sail!  he,  "  that  thou  gavcst  me  I 
have  kept,  and  none  of  them  is  lost,  but  the  son 
of  perdition,  that  the  Scripture  n)ight  be  ful- 
filled." John  xvii.  12.  Let  us  then  grant  that 
Judas  was  given  to  Christ,  but  not  as  others  are 
^'^ivc'ii  to  him;  nor  as  those  made  mention  of  in 
the  text ;  for  then  he  should  have  failed  to  have 
been  so  received  by  Christ,  and  kept  to  eternal 
life.  Indeed  he  was  given  to  Christ,  but  he  was 
given  to  him  to  lose  him  in  the  way  that  I  have 
mentioned  before  ;  he  was  given  to  Christ,  that 
he  miijhtby  him  bring  about  his  own  death,  as 
was  before  determined  ;  and  that  in  the  over- 
throw of  him  that  did  it.  Yea,  he  must  bring 
about  his  dying  for  us,  in  the  loss  of  the  instru- 
ment that  betrayed  him,  that  he  might  even  ful- 
fil the  Scripture  in  his  destruction,  as  well  as  in 
the  salvation  of  the  rest. — And  none  of  them  is 
lost,  but  the  son  of  perdition,  that  the  Scripture 
might  be  fulfilled. 

Those,  therefore,  intended  as  the  gift  in  the 
text,  are  tliose  that  are  given  by  covenant  to  the 
Son  ;  those  that  in  other  places  are  called  the 
clcch,  the  chosen,  the  sheep,  and  the  children  of 
the  promise,  &c. 

Tlicse  be  they  that  the  Father  hath  given  to 
Christ  to  keep  them  ;  those  that  Christ  hath  pro- 
mised eternal  life  unto  ;  those  to  whom  he  hath 
given  his  wortl,  and  that  he  will  have  with  him 
in  his  kingdom  to  behold  his  glory. 

*'  This  is  the  will  of  the  Father  that  hath  sent 
me,  that  of  all  whicli  he  bath  given  me,  I  should 
lose  nothing,  but  should  raise  it  up  again  at  the 
last  day.    And  I  give  unto  them  eternal  life,  and 


16  COME    AND    WELCOME 

they  shall  never  perish  ;  neither  shall  any  pluck 
them  out  of  my  hand.  My  Father  that  gave  them 
me,  is  greater  than  all ;  and  none  is  able  to  pluck 
them  out  of  my  Father's  hand.  As  thou  hast 
given  him  power  over  all  flesh,  that  he  should 
give  eternal  life  to  as  many  as  thou  hast  given 
him.  Thine  they  were,  and  thou  gavest  them 
me,  and  they  have  kept  thy  word.  I  pray  for 
them,  I  pray  not  for  the  world,  but  for  those 
that  thou  hast  given  me ;  for  they  are  thine. 
And  all  mine  are  thine,  and  thine  are  mine  ; 
and  I  am  glorified  in  them". 

"  Keep  through  thine  own  name  those  whom 
thou  hast  given  me,  that  they  may  be  one,  as  we 
are.  Father,  I  will  that  those  whom  thou  hast 
given  me,  may  be  with  me  where  I  am,  that  they 
may  behold  my  glory  which  thou  hast  given  me  ; 
for  thou  lovedst  me  before  the  foundation  of  the 
world."  John  vi.  39.  chap.  x.  28.  chap.  xvii.  2, 
6,  9,  10,  24. 

All  these  sentences  are  of  the  same  import 
with  the  text. 

So  that  (as  I  said  before)  the  word  all,  as  also 
other  words,  must  not  be  understood  ais  our 
foolish  fancies  or  groundless  opinions  will 
prompt  us  to,  but  do  admit  of  an  enlargement 
or  restriction,  according  to  the  true  meaning 
and  intent  of  the  text. 

All  that  the  Father  giveth. 

By  this  word,  Father,,  Christ  describeth  the 
person  giving;  by  which  we  may  learn  several 
useful  things  : 

1.  That  the  Lord  God,  and  the  Father  of 


TO    JESU8    CHRIST.  17 

our  Lord  Jesus  Christ,  is  ronccrned  with  the 
Son  in  the  salvation  of  liis  people.  True,  His 
arts,  as  to  our  salvation,  are  diverse  from  that  of 
(he  Son  ;  he  was  not  capable  of  doing  that,  or 
those  things  for  us,  as  did  the  Son  ;  he  died  not, 
])v  sj)ilt  not  his  Mood  for  our  redemption  as  the 
Son  ;  but  yet  he  hath  a  great  hand  in  our  sal- 
vation too.  As  Christ  saith,  "  the  Father  him- 
self lovetli  you,  and  his  love  is  manifest  in 
choosing  of  us,  in  giving  of  us  to  his  Son  ;  yea, 
and  in  givin'g  his  Son  also  to  be  a  ransom  for 
us."  Hence  he  is  called,  the  Father  of  Mercies, 
and  the  God  of  all  comfort.  For  here  even  the 
Father  hath  himself  found  out  and  made  way 
for  his  grace  to  come  to  us  through  the  side<5, 
and  the  heart's  blood  of  his  well-beloved  Son. 
('(d.  i.  12.  The  Father  therefore  is  to  be  re- 
membered and  adored  as  one  having  a  chief  con- 
cern in  the  salvation  of  sinners.  We  ouuht  to 
give  thanks  to  the  Father,  who  hath  made  us  meet 
to  be  partakers  of  the  inheritance  of  the  saints 
in  light  ;  for  the  Father  sent  the  Son  to  be  the 
Saviour  of  the  world.    1  John  iv.  14.  Col.  i.  12. 

2.  Christ  Jesus  by  this  Father  would  fa- 
miliarize this  giver  to  us.  Naturally  the  name 
of  (lod  is  dreadful  to  us,  especially  when  he  is 
discovered  to  us  by  those  names  that  declare 
his  justice,  holiness,  power,  and  glory  ;  but  now 
this  word  Father  is  a  familiar  word,  it  alarms 
not  the  sinner,  but  rather  inclines  his  heart  to 
love,  and  to  be  ))leased  with  the  remembrance  of 
liim.  Hence  Christ  also,  when  he  would  have 
u><  lo  pray  with  godly  boldnes?,  puts  this  word 
Father  into  our  mouths,   saying,  "  Our  Father, 

2* 


18  COME    AND    WELCOME 

which  art  in  heaven;"  concluding  thereby,  that 
by  the  familiarity  that  by  such  a  word  is  inti- 
mated, the  children  of  God  may  take  more  bold- 
ness to  pray  for,  and  ask  great  things.  I  myself 
have  often  found,  that  when  I  can  say  but  this 
word  Father,  it  doth  me  more  good,  than  when 
I  call  him  by  any  other  Scripture  name.  It  is 
worth  your  noting,  that  to  call  God  by  his  rel- 
ative title,  was  rare  among  the  saints  in  Old 
Testament  times  ;  seldom  do  you  find  him  called 
by  this  name ;  sometimes  not  in  three  or  four 
books ;  but  now,  in  New  Testament  times,  he 
is  called  by  no  name  so  often  as  this,  both  by 
the  Lord  Jesus  himself,  and  by  the  apostles  after- 
wards. 

All  that  the  Father  giveih. 

This  word,  giveth,  is  out  of  Christ's  ordi- 
nary dialect,  and  seemeth  to  intimate,  at  the 
first  sound,  as  if  the  Father's  gift  to  the  Son, 
was  not  an  act  that  is  past,  but  one  that  is  pre- 
sent, and  continuing ;  when  indeed  the  gift  was 
bestowed  upon  Christ,  when  the  eternal  cove- 
nant was  made  between  them,  before  all  worlds. 
Wherefore  in  those  other  places,  when  this  gift 
is  mentioned,  it  is  still  spoken  of  as  an  act  that 
is  past :  As  "  all  that  he  hath  given  me  ;  to  as 
many  as  thou  hast  given  me  :  thou  gavest  them 
me,  and  these  which  thou  hast  given  nie.'* 
Therefore,  of  necessity,  this  must  be  the  first 
and  chief  sense  of  the  text. 

But  again,  this  word,  giveth,  is  not  to  be 
rejected  ;  for  it  hath  its  proper  life,  and  may 
signify  to  us, 


TO    JESUS    CHRIST.  19 

First  Tliat  llioiifrh  the  act  of  giving  among 
men  doth  admit  of  the  lime  past,  or  the  time  to 
come,  and  is  to  be  spoken  of  with  reference  to 
such  time,  yet  with  Ciod  it  is  not  so.  Things 
past,  or  things  to  come,  are  always  present  with 
(Tod,and  with  his  Son  Jesus  Christ.  He  calleth 
tilings  tliat  are  not  (that  is  to  us)  as  tliongh  tliey 
were.  And  again,  "  Ivuown  unto  God  arc  all 
liis  works  from  the  foundation  of  the  world." 
All  thinirs  to  God  are  present,  and  so  the  gift  of 
the  Father  to  the  Son,  although  to  us,  as  is 
manifested  by  the  word,  it  is  an  act  that  is  past. 
Rom.  iv.  17.  Acts  xv.  10. 

Secondly.  Christ  may  express  himself  thus, 
to  show,  that  the  Father  hath  not  only  given  him 
this  portion  before  the  world  was;  but  that  he 
will  bring  them  to  him  at  the  time  of  their  con- 
version ;  for  the  Father  bringeth  them  to  Christ. 
John  vi.  Go. 

As  it  is  said,  "  she  shall  be  brought  unto  the 
king  in  raiment  of  needle-work  ;"  that  is,  in  the 
righteousness  of  Christ;  for  it  is  God  that  im- 
puteth  that  to  those  that  are  saved.  Psal.  xlv.  14. 
1  Cor.  i.  30. 

A  man  giveth  his  daughter  to  such  a  man, 
first  in  order  to  marriage,  and  this  respects  the 
time  past,  and  giveth  her  again  at  the  day  ap- 
pointed, in  marriage  :  and  in  this  last  sense,  per- 
haps the  text  may  have  a  meaning;  that  is,  that 
all  that  the  Father  hath  (bef«)re  the  world  was) 
given  to  Jesus  Christ,  he  giveth  them  again  to 
him,  in  the  day  of  their  espousals. 

Things  that  are  given  among  men,  are  often 
beFt  at  first,  when  they  are  new  ;    and  the  rea- 


20  COME    AND    WELCOME 

son  is,  because  all  earthly  things  wax  old ;  but 
with  Christ  it  is  not  so  :  this  gift  of  the  Father  is 
not  old  and  deformed,  and  unpleasant  in  his 
eyes ;  and  therefore  to  him  it  is  always  new. 
When  the  Lord  spake  of  giving  the  land  of  Ca- 
naan to  the  Israelites,  he  saith  not,  that  he  had 
given,  or  would  give  it  to  them :  but  thus  "  the 
Lord  thy  God  giveth  thee  this  good  land." 
Deut.  ix.  6.  Not  but  that  he  had  given  it  to 
them,  while  they  were  in  the  loins  of  their 
fathers,  hundreds  of  years  before.  Yet  he  saith 
now,  he  giveth  it  to  them  ;  as  if  they  were  now 
also  in  the  very  act  of  taking  possession,  when 
as  yet  they  were  on  the  other  side  Jordan. 
What  then  should  be  the  meaning  ?  Why,  I 
take  it  to  be  this  :  that  the  land  should  be  to 
them  always  as  new  ;  as  new  as  if  they  were  ta- 
king possession  thereof  but  now,  and  so  is  the 
gift  of  the  Father,  mentioned  in  the  text,  to  the 
Son  ;  it  is  always  new,  as  if  it  were  always  new. 

All  that  the  Father  giveth  me* 
In  these  words  you  find  mention  made  of  two 
persons,  the  Father,  and  the  Son  ;  the  Father 
giving,  and  the  Son  receiving,  or  accepting  of 
this  gift.  This  then,  in  the  first  place,  clearly 
demonstrates,  that  the  Father  and  the  Son, 
though  they,  with  the  Holy  Ghost,  are  one  and 
the  eternal  God  ;  yet  as  to  their  personality,  are 
distinct.  The  Father  is  one,  the  Son  is  one,  the 
Holy  Ghost  is  one.  But  because  there  is  in 
this  text  mention  made  but  of  two  of  the  three, 
therefore  a  word  about  these  two.  The  giver 
and  receiver  cannot  be  the  same  person  in  a 


TO    JESUS    CHRIST.  81 

proper  sense,  in  the  same  art  of  giving  and 
receivini:^.  He  that  pivith,  pivetli  not  to  liiinsclf, 
but  to  another  ;  the  Father  j^iveth  not  to  the  Fa- 
tlier,  to  wit,  to  himself;  hut  to  the  Son  :  the 
Son  rerciveth  not  of  the  Son,  to  wit,  of  himself; 
hut  of  the  P\ither:  so  when  the  Fatlier  triveth 
commandment,  he  ^iveth  it  not  to  liimsrlf,  hut 
to  another  ;  as  Christ  saith,  "  he  hath  j(iven  me 
commandment,"  John  xii.  49.  So  ap^ain,  '*  I 
am  one  that  beareth  witness  of  myself,  and  the 
Father  that  sent  me,  beareth  witness  of  me." 
John  viii.  18. 

Further,  there  is  somethins^  implied  that  is 
not  expressed,  to  wit,  that  the  Father  hath  not 
given  all  men  to  Christ  :  that  is,  in  that  sense 
as  is  intended  in  the  text,  though  in  a  larger, 
as  was  before,  he  hath  given  him  every  one  of 
them  ;  for  then  all  should  he  saved  :  he  hath 
therefore  disposed  of  some  another  way.  H*; 
gives  some  to  idolatry  ;  he  gives  some  up  to 
uncleanness,  to  vile  affections,  and  to  a  repro- 
bate mind.  Now  these  he  disposeth  of  in  his 
anger,  for  their  destruction,  Acts  vii.  42.  Rom. 
i.  24,  20,  28;  "  that  they  may  reap  the  fruit  of 
their  doinsfs,  and  he  filled  with  the  reward  of 
their  own  ways."  But  neither  hath  he  thus 
disposed  of  all  men  ;  he  hath  even  of  mercy  re- 
served some  from  these  judgments,  and  those 
are  they  that  he  will  pardon,  as  he  saith,  *'  For  I 
will  pardon  them  whom  I  reserve,"  Jer.  1.  20. 
Now  these  he  hatli  Lnven  to  Jesus  Christ  by  will, 
as  a  legacy  and  portion.  Hence  the  Lord  Jesus 
says,  "  This  is  the  Father's  will  which  hath  sent 
me,  that  of  all  which  he  hath  given  me,  I  should 


22  COME    AND    WELCOME 

lose  nothing,  but  should  raise   it   up  again  at 
the  last  day."  John  vi.  39. 

The  Father,  therefore,  in  giving  of  them  to 
him  to  save  them,  must  needs  declare  unto  us 
these  following  things ; 

1.  That  he  is  able  to  answer  this  design  of 
God ;  to  wit,  to  save  them  to  the  uttermost  sin, 
the  uttermost  temptation,  &c.  Heb.  vii.  25. 
Hence  he  is  said  to  lay  help  on  one  that  is 
mighty  to  save.  And  hence  it  is  again,  that 
God  did,  even  of  old,  promise  to  send  his  people 
a  Saviour,  a  great  one,  Psal.  Ixxxix.  19.  Isa. 
Ixiii.  1.  To  save  us  is  a  great  work,  and  calls 
for  omnipotence  in  the  undertaker  :  hence  he  is 
called  the  Mighty  God,  the  Wonderful  Counsel- 
lor, &c.  Sin  is  strong,  Satan  is  also  strong, 
death  and  the  grave  are  strong,  and  so  is  the 
curse  of  the  law  ;  therefore  it  follows,  that  this 
Jesus  must  needs  be  by  God  the  Father  account- 
ed Almighty,  in  that  he  hath  given  his  elect  to 
him  to  save  them,  and  deliver  them  from  these, 
and  that  in  despite  of  all  their  force  and  power. 

2.  The  Father's  giving  of  them  to  him  to 
save  them,  declares  unto  us,  that  he  is,  and  will 
be  faithful  in  his  office  of  Mediator,  and  that 
therefore  they  shall  be  secured  from  the  fruit 
and  wages  of  their  sins,  which  is  eternal  damna- 
tion, by  his  faithful  execution  of  it. — And  indeed 
it  is  said,  even  by  the  Holy  Ghost  himself,  that 
he  is  faithful  to  him  that  appointed  him;  that  is, 
to  this  work  of  saving  those  that  the  Father  hath 
given  him  for  that  purpose  ;  as  Moses  was  faith- 
ful in  all  his  house  ;  \'ca,  and  more  faithful  too, 
for  Moses  was  faithful  in  God's  house,  but  as  a 


TO    JESUS    CHRIST.  23 

servant ;  but    Christ   as    a   Son,    over   his  own 
house,      lleb.  iii.  5,  (i. 

And  therefore  this  man  is  counted  worthy  of 
more  glorv  than  Moses,  even  upon  this  account, 
because  more  faitliful  than  he,  as  well  as  because 
of  the  dignity  of  his  person.  Tlierefore  in  him, 
and  in  his  truth  and  faithftdness,  (iod  rested  well 
pleased,  and  halli  put  all  the  jrovcrnment  of  his 
people  upon  his  shoulders,  knowing,  that  no- 
thing shall  be  wanting  in  him,  that  may  any  wa\ 
perfect  this  design.  And  of  this,  he,  to  wit,  the 
Son,  hath  already  given  a  proof;  for  when  the 
time  was  come,  that  his  blood  was,  by  divine 
justice,  required  for  their  redemption,  washing 
and  cleansing,  he  as  iVeely  poured  it  out  from 
his  heart ;  not  hesitating  to  part  with  his  own 
life,  that  the  life  which  was  laid  up  for  his  peo- 
ple in  heaven,  miglit  not  fail  to  be  bestowed 
upon  them.  And  upon  this  account  (as  well  as 
upon  any  other)  it  is,  that  God  calleth  him  his 
righteous  srrvant,  Isa.  liii.  11,  for  his  righteous- 
ness could  never  have  been  complete,  if  he  had 
not  been  to  the  uttermost  faithful  to  the  work  he 
undertook.  It  is  also  because  he  is  faithful  and 
true,  that  in  righteousness  he  doth  judge  and 
make  work  for  his  people's  deliverance,  he  will 
faithfully  perform  this  trust  reposed  in  him. 
The  Father  knows  this,  and  hath  therefore  given 
his  elect  unto  him. 

Thirdly.  The  Father's  giving  of  them  to 
him  to  save  them,  declares  that  he  is,  and  will 
be  gentle  and  patient  towards  them,  under  all 
their  provocations  and  misdoings  It  is  not  to 
be  imagined    the  trials  and    provocations    that 


24  COME    AND    WELCOME 

the  Son  of  God  hath  all  along  had  with  these 
people,  that  have  been  given  to  him  that  saves 
them.  Indeed  he  is  said  to  be  a  tried  stone  ; 
for  he  has  been  tried,  not  only  by  the  devil,  the 
guilt  of  sin,  death,  and  the  curse  of  the  law,  but 
also  by  the  ignorance,  unruliness,  sin,  and  er- 
rors of  his  people  both  in  life  and  doctrine. 
Were  we  but  capable  of  seeing  how  the  Lord 
Jesus  has  been  tried,  even  by  his  people,  ever 
since  there  was  one  in  the  world,  we  should  be 
amazed  at  his  patience,  and  gentle  forbearance 
towards  them.  It  is  said,  indeed,  "  the  Lord  is 
very  pitiful,  slow  to  anger,  and  of  great  mercy:" 
and  indeed,  if  he  had  not  been  so,  he  could 
never  have  borne  with  men  as  he  has  done  from 
Adam  hitherto.  Therefore  is  his  pity  and 
bowels  towards  his  church,  preferred  above  the 
pity  and  bowels  of  a  mother  towards  her  child. 
"  Can  a  woman  forget  her  sucking  child,  that 
she  should  not  have  compassion  on  the  son  ot 
her  Avomb?  Yea,  they  may  forget,  yet  will  I 
not  forget  thee,  saith  the  Lord."  Isa.  xlix.  15. 

God  did  once  give  Moses,  as  Christ's  servant, 
a  handful  of  his  people,  to  carry  them  in  his 
bosom,  but  no  farther  than  from  Egypt  to  Ca- 
naan ;  and  this  Moses,  as  it  is  said  of  him  by 
the  Holy  Ghost,  was  the  meekest  man  that  was 
then  to  be  found  on  the  earth  :  yea,  and  he  loved 
the  people  devotedly,  yet  neither  would  his 
meekness  nor  love  hold  out  in  this  work;  he 
failed  and  grew  passionate,  even  to  provoking 
his  God  to  anger  under  this  work.  And  Moses 
said  unto  the  Lord,  "  Wherefore  hast  thou  af- 
flicted thy  servant  ?"     But  what  was  the  afflic- 


TO    JESUS    CHRIST.  25 

lion  ?  Why  the  Lord  said  unto  him,  "  Carry 
this  people  in  thy  liosoni,  as  a  nursing  father 
bearclh  the  sucking  rhihi,  unto  the  land  that  he 
sware  unto  their  fathers."  And  how  then  ? 
"  Not  I,"  says  Moses,  "  I  am  not  able  to  hear 
nil  this  people,  because  it  is  too  heavy  for  me: 
if  iljou  deal  thus  with  me,  kill  me,  I  pray 
thee,  out  of  hand,  and  let  me  not  see  my 
wretchedness.''  Numb.  xi.  11-14.  God  pave 
Moses,  to  carry  them  in  his  bosom,  that  he 
mifrht  show  gentleness  and  patience  towards 
them,  under  all  the  provocations  wherewith  they 
would  provoke  him  from  that  time,  till  he  had 
brought  them  to  their  land ;  but  he  failed  in  the 
work  ;  he  could  not  exercise  it,  because  he  had 
not  sudiciency  of  patience  towards  them:  but 
now  it  is  said  of  the  person  speaking  in  the  text, 
that  "  he  shall  gather  the  lambs  with  his  arm, 
and  carry  them  in  his  bosom,  and  shall  gently 
lead  those  that  are  with'  young,"  Isa.  xl.  II, 
intimating,  that  this  was  one  of  the  qualifications 
that  (iod  looked  for,  and  knew  was  in  him,  when 
he  gave  his  elect  to  him  to  save  them. 

Fourthly.  The  Father  giving  of  him  to  save 
them,  declares,  that  he  hath  a  sufficiency  of  wis- 
dom to  waue  with  all  those  difnculties  thai  would 
attend  him  in  his  bringing  of  his  sons  and  daugh- 
ters unto  glory.  He  hath  made  him  to  us  to  be 
wisdom  ;  yea  he  is  called  wisdom  itself  1  Cor. 
i.  30.  And  God  saith,  moreover,  "  that  he  shall 
deal  prudently."  Isa.  lii  13.  And  indeed,  he 
that  shall  take  upon  him  to  be  the  Saviour  of  the 
people,  had  need  be  wise,  because  their  adver- 
saries are  subtle  above  any.     Here  they  are  to 

3 


26  COME    AND    WELCOME 

encounter  with  the  serpent,  who,  by  his  subtlety, 
outwitted  our  father  and  mother,  when  their 
wisdom  was  at  the  highest.  Gen.  iii.  But  if  we 
talk  of  wisdom,  our  Jesus  is  wise,  wiser  than  So- 
lomon, wiser  than  all  men,  wiser  than  all  angels; 
he  is  even  the  wisdom  of  God  ;  "  Christ  the  wis- 
dom of  God ;"  and  hence  it  is,  that  he  turneth 
sins,  temptations,  persecutions,  falls,  and  all 
things,  for  good  unto  his  people.  Rom.  viii.  29. 

Herein  indeed  perceive  we  the  love  of  God. 
Huram  gathered,  that  God  loved  Israel,  because 
he  had  given  them  such  a  king  as  Solomon.  2 
Chron.  ii.  11.  But  how  much  more  may  we 
behold  the  love  that  God  bestowed  upon  us,  in 
that  he  hath  given  us  to  his  Son,  and  also  given 
his  Son  for  us. 

All  that  the  Father  giveth  me  shall  come. 

In  these  last  words,  there  is  closely  inserted 
an  answer  unto  the  Father's  end  in  giving  of 
his  elect  to  Jesus  Christ.  The  Father's  end  was, 
that  they  might  come  to  him,  and  be  saved  by 
him  ;  and  that,  says  the  Son,  shall  be  done. 
"  Neither  sin  nor  satan,  neither  flesh  nor  world, 
neither  wisdom  nor  folly,  shall  hinder  their 
coming  to  me.  They  shall  come  to  me,  and  him 
that  cometh  to  me,  I  will  in  nowise  cast  out." 

Here  therefore  the  Lord  Jesus  positively 
determineth,  to  put  forth  such  a  sufficiency  of  all 
grace,  as  shall  effectually  perform  this  promise. 
They  shall  come  :  that  is,  he  will  cause  them 
to  come,  by  infusing  of  an  effectual  blessing  into 
all  the  means  that  shall  be  used  to  that  end. 
As  was  said  to  the  evil  spirit,  that  was  sent  to 
persuade  Ahab  to  go  and  fall  at  Ramoth-Gilead; 


TO    JESUS    CHRIST.  27 

*'Tliou  sliiill  j)crsua(lr  him,  and  prevail  also;  go 
forlli,  aiitl  do  so  ;"  I  Kiiij,^s  xxii.'^tj ;  so  will  Josus 
Christ  say,  lo  tlie  ineuns  llial  shall  be  used  lor 
the  bringing  of  those  to  him  that  the  Father  hath 
given  him.  I  say  he  will  bless  it  eflertually  to  this 
very  end;  it  shall  jxTsiiade  tlicm,  and  j)revail  al- 
so; else,  as  I  said,  the  Father's  end  would  be  frus- 
trated :  for  the  Father's  will  is,  that,  of  all  that 
lie  hnth  given  liiin,  ho  should  lose  notliing,  ])Ut 
should  raise  it  up  at  tlie  last  day  ;  in  order  next 
unto  himself,  "  Christ  the  first-fruits,  afterward 
thev  that  are  Christ's  at  his  cominsj."  1  Cor.  xv. 
23.  But  this  cannot  be  done,  if  there  sliould  fail 
to  be  a  work  of  grace  effectually  wrought,  though 
but  in  anv  one  of  them.  I3ut  this  shall  not  fail  to 
be  wrou<r]it  in  them,  even  in  all  (he  Father  hath 
given  him  to  save.  "All  that  the  Father  hatli 
given  me  shall  come  unto  me,"  (kc.  But  to 
speak  more  distinctly  of  the  words,  they  shall 
come  ;  two  things  I  should  show  you  from  these 
words. 

First.  What  it  is  to  come  to  Christ. 

Secondly.    What  influence  there  is   in  this 
promise,  to  make  them  come  to  him. 

,  First.  I  would  show  you  what  it  is  to  come 
to  Christ.  This  word  come,  must  be  under- 
stood spiritually,  not  carnally  ;  for  many  came 
to  him  carnally,  or  bodily,  that  have  no  saving 
advantage  by  him  :  multitudes  did  thus  come 
unto  him  in  the  days  of  his  flesh,  yea,  innumer- 
able companies.  There  is  also  at  this  day  a 
formal  customary  coming  to  bis  ordinances,  and 
ways  of  worship,  which  availeth  not  any  thing  ; 
but  with  them  I  shall  not  now  meddle  ;  for  they 


28  COME    AND    WELCOME 

are  not  intended  in  the  text.  The  coming  then 
intended  in  the  text,  is  to  be  understood  of  the 
coming  of  the  mind  to  him,  even  the  moving  of 
the  heart  towards  him.  I  say,  the  moving  of 
the  heart  towards  him,  from  a  deep  sense  of  the 
absolute  want  that  a  man  hath  of  him  for  his 
justification  and  salvation. 

This  description  of  coming  to  Christ,  divi- 
deth  itself  into  two  heads. 

First.  That  coming  to  Christ  is  a  moving  oj 
the  mind  towards  him. 

Secondly.  That  it  is  a  moving  of  the  mind 
towards  him,  from  a  deep  sense  of  the  absolute 
want  that  a  man  hath  of  him  for  his  justifica- 
tion and  salvation. 

To  speak  of  the  first,  that  it  is  a  moving  of 
the  mind  towards  him.  This  is  evident,  because 
coming  hither  or  thither,  if  it  be  voluntary,  is 
by  an  act  of  the  mind  or  will  ;  so  coming  to 
Christ,  is  through  the  inclining  of  the  will. 
"  Thy  people  shall  be  willing."  Psalm  ex.  3. 
This  willingness  of  heart  is  it  which  sets  the 
mind  a  moving  after,  or  towards  him.  The 
church  expresseth  this  moving  of  her  mind  to- 
wards Christ,  by  the  moving  of  her  bowels. 
"  My  beloved  put  in  his  hand  by  the  hole  of  the 
door,  and  my  bowels  were  moved  for  him." 
Cant.  V.  4.  My  bowels,  the  passions  of  my 
mind  and  affections  ;  which  passions  of  the  af- 
fections are  expressed  by  the  yearning  and 
sounding  of  the  bowels,  the  yearning  or  pas- 
sionate working  of  them,  the  sounding  of  them 
or  their  making  a  noise  for  him.  Gen.  xliii. 
30;  1  Kings  iii.  26;  Isa.  xvi.  11. 


TO    JESUS    CHRIST.  29 

This  then  is  ihc  coining  to  Christ,  even  a 
moving  towards  him  with  the  mind.  "  And  it 
shall  come  to  puss,  that  every  thing  that  livcth, 
which  moveth,  whilhersoevrr  the  rivers  shall 
comt',  shall  live."   Ezek.  xlvii.  0. 

The  water  in  this  text,  if?  the  grace  of  God  in 
the  doctrine  of  it  ;  the  living  things  are  the  chil- 
dren of  men,  to  whom  the  grace  of  God,  hy  the 
(iospel,  is  j)rea<-he(l.  Now,  saith  he,  "  every 
living  thing  which  movcth,  whithersoever  the 
rivers  shall  come,  shall  live."  And  see  how  this 
word  movcth  is  expounded  by  Christ  himself  in 
the  book  of  the  Revelations:  "The  Spirit  and 
the  bride  say.  Come.  And  let  him  that  heareth 
say.  Come.  And  let  him  that  is  athirst  come. 
And  whosoever  will,  that  is,  willing,  let  him  take 
the  water  of  life  freely.   Rev.  xxii.  17. 

So  that  to  move  in  thy  mind  and  will  after 
Christ,  is  to  be  coming  to  him.  There  are  many 
poor  soids  that  are  coming  to  Clirist,  that  yet 
cannot  tell  how  to  believe  it,  because  they  think 
that  coming  to  him  is  some  strange  and  wonder- 
ful thing  ;  and  indeed  so  it  is.  But  I  mean,  they 
overlook  the  inclination  of  their  will,  the  mov- 
ing of  their  mind,  and  the  sounding  of  their  bow- 
els after  Iiim  ;  and  count  these  none  of  this 
strange  and  wonderful  thing;  when  in  !eed  it  is 
a  work  of  greatest  wonder  in  this  world,  to  see 
a  man  who  was  dead  in  sin,  imder  the  dominion 
of  the  devil,  an  enemy  to  Christ,  and  to  all  things 
spiritually  good  :  I  say.  to  see  this  man  moving 
with  his  mind  after  the  Lord  Jesus  Christ,  is  one 
of  the  highest  wonders  in  the  world. 

Secondly.  It  is  a  moving  of  the  mind  towards 
3* 


30  COME    AND    WELCOME 

him,  from  a  deep  sense  of  the  absolute  want  that 
a  man  hath  of  him  for  his  justification  and  sal- 
vation. Indeed,  without  this  sense  of  a  lost 
condition  without  him,  there  will  be  no  mov- 
ing of  the  mind  towards  him:  a  moving  of  the 
mouth  there  may  be  ;  "  with  their  mouth  they 
show  much  love."  Ezek.  xxxiii.  31.  Such  a  peo- 
ple as  this  will  come  as  the  true  people  cometh  ; 
that  is,  in  show  and  outward  appearance  ;  and 
they  will  sit  before  God's  ministers,  as  his  people 
sit  before  them  ;  and  they  will  hear  his  words  too, 
but  they  will  not  do  them  :  that  is,  will  not  come 
inwardly  with  their  minds  ;  for  with  their  mouth 
they  show  much  love,  but  their  heart  (or  mind) 
goeth  after  the  world.  Now  all  this  is  because 
they  want  an  effectual  sense  of  the  misery  ol 
their  state  by  nature  ;  for  not  till  they  have  that, 
will  they  with  full  purpose  of  heart  move  oftener 
to  him.  Therefore  thus  it  is  said  concerning 
the  true  comers  :  "  In  that  day  the  great  trumpet 
shall  be  blown,  and  they  shall  come  that  were 
ready  to  perish  in  the  land  of  Assyria,  and  the 
outcasts  in  the  land  of  Egypt,  and  shall  worship 
the  Lord  in  the  holy  mount  at  Jerusalem." 
Isa.  xxvii.  13.  They  are,  then,  as  you  see,  the 
outcasts,  or  those  that  are  ready  to  perish,  that 
indeed  have  their  minds  effectually  moved  to 
come  to  Jesus  Christ.  This  sense  of  tilings  was 
that  which  made  the  three  thousand  come,  that 
made  Saul  come,  that  made  the  gaoler  come ; 
and  that  indeed  makes  all  others  come,  that 
come  effectually.    Acts.  ii.  41;  xvi.  30. 

The  case  of  the   three  lepers,  of  whom  you 
read,  2  Kings  vii.  3,  illustrates  the  true  coming 


To    JEBVB    CHRIST.  31 

to  riirisl  The  famine  in  those  dnys  was  sore 
in  iho  hind  ;  there  was  no  bread  for  the  people  ; 
and  as  for  what  sustenance  there  was,  viz, 
asses"'  llesl),  and  dove's  dun^,  that  was  only  in 
Samaria  ;  and  of  these  the  lepers  had  no  sliare, 
for  they  were  thrust  without  the  city.  Well, 
now  they  sat  in  tlic  gale  of  tlic  city,  and  hunger 
was,  as  I  may  say,  making  his  last  meal  of 
iheni ;  and  being  therefore  half  dead  already, 
what  do  tiicy  think  of  doing  ?  Why,  first  they 
display  the  dismal  colors  of  death  before  each 
other's  faces,  and  then  resolve  what  to  do, 
saying,  *'  If  wc  say  we  will  go  into  the  city, 
then  the  famine  is  in  the  city,  and  wc  shall  die 
there  ;  if  we  sit  still  here,  we  die  also  ;  now 
therefore  come,  let  us  fall  into  the  host  of  the 
{Syrians  ;  if  they  save  us  alive  we  shall  live  ; 
if  they  kill  us  we  sliall  but  die/'  Here  now  was 
necessity  at  work,  and  this  necessity  drove  them 
to  go  thither  for  life,  whither  else  they  would 
never  have  gone  for  it.  Thus  it  is  with  them 
that  in  truth  come  to  Jesus  Christ :  death  is 
before  them,  they  see  it,  and  feel  it,  and  there- 
fore they  come,  even  of  necessity  ;  being  forced 
thereto  by  tliat  sense  they  have  of  their  being 
utterly  and  everlastingly  undone,  if  diey  find 
not  safety  in  him. 

These  are  they  that  will  come  ;  indeed  these 
are  they  tliat  are  invited  to  come.  **  Come  unto 
me  all  ye  that  labor  and  are  heavy  laden,  and  I 
will  give  you  rest."     Matt.  xi.  29. 

Take  two  or  three  things  to  make  this  more 
plain ;  to   wit,  tliat   coming   to   Christ,  floweth 


32  COME    AND    WELCOME 

from  a  deep  sense  of  the  absolute  need  that  a 
man  hath  of  him,  as  I  said  before. 

First.  "  They  shall  come  with  weeping,  and 
with  supplication  will  I  lead  them ;  I  will  cause 
them  to  walk  by  the  rivers  of  waters  in  a  straight 
way,  wherein  they  shall  not  stumble."  Jer.  xxxi. 
9.  Mind  it !  they  come  with  weeping  and  sup- 
plication ;  they  come  with  prayers  and  tears. 
Now  prayers  and  tears  are  the  effects  of  a  right 
sense  of  the  need  of  mercy.  Thus  a  senseless 
sinner  cannot  come,  he  cannot  pray,  he  cannot 
weep,  he  cannot  come  sensible  of  what  he  sees 
not,  nor  feels.  "  In  those  days,  and  in  that  time, 
the  children  of  Israel  shall  come;  they  and  the 
children  of  Judah  together,  going  and  weeping  : 
they  shall  go,  and  seek  the  Lord  their  God  ;  they 
shall  ask  the  way  to  Zion  with  their  faces  thither- 
ward, saying,  Come,  and  let  us  join  ourseh'^es  to 
the  Lord  in  a  perpetual  covenant  that  shall  not 
be  forgotten."  Jer.  1.  4,  5. 

Secondly.  This  coming  to  Christ,  is  called 
a  running  to  him;  a  flying  to  him;  "a  flying 
to  him  from  the  wrath  to  come."  By  all  which 
terms,  is  set  forth  the  feeling  of  the  man  that 
comes  ;  to  wit,  that  he  is  afi'ected  with  the  sense 
of  his  sin,  and  the  death  due  thereto  ;  that  he  is 
sensible  that  the  avenger  of  blood  pursues  him, 
and  that  therefore  he  is  cut  off",  if  he  makes  not 
speed  to  the  Son  of  God  for  life.  Matt.  iii.  7. 
Psal.  cxliii.  9.  Flying  is  the  last  work  of  a  man 
in  danger;  all  that  are  in  danger  do  not  fly ;  no, 
not  all  that  see  themselves  in  danger ;  flying  is 
the  last  work  of  danger  ;  all  that  hear  of  danger 


TO    JESrs    CHRIST.  88 

will  not  fly.  Men  will  ronsidcr  if  tliorc  be  no 
otlier  way  of  escape  before  lliey  fly.  Therefore, 
as  [  said,  flyiiijr  is  the  last  thinix.  ^^  hen  all  re- 
fuse fails,  and  a  man  is  made  to  see  that  there 
is  nothinjr  left  him  but  sin,  death,  and  damnation, 
unless  he  flies  to  Christ  for  life;  then  he  flies, 
and  nut  till  then. 

Thirdly.  That  the  true  coming  is  from  a 
sense  of  an  absolute  need  of  Jesus  Christ  to  save, 
&c,  is  evident  by  the  outcry  that  is  made  by 
them  that  come,  even  as  they  are  coming  to  him. 
Matt.  xiv.  30;  Acts  ii.  37 ;  xvi  30,  "Lord,  save 
me,  or  I  perish  ;"  '*  Men  and  brethren,  what  shall 
we  do  ?"  "  Sirs,  what  must  I  do  to  be  saved?'* 
and  the  like.  This  language  doth  sufl'iciently 
discover  that  the  truly  coming  souls,  are  souls 
sensible  of  their  need  of  salvation  by  Jesus 
Christ  ;  and,  moreover,  that  there  is  nothing  can 
hel})  them  but  C'hrist. 

Fourthly.  It  is  yet  farther  evident  by  these 
few  thiniis  that  follow  : — It  is  said  that  such  are 
pricked  in  their  hearts,  that  is,  with  the  sentence 
of  death  by  the  law  ;  and  the  least  prick  in  the 
heart  kills  a  man.  Acts  ii.  37.  Such  are  said,  as 
I  observed  before,  to  weep,  to  tremble,  and  to  be 
astonished  in  themselves,  at  the  evident  and  un- 
avoidable danger  that  attends  them,  unless  they 
fly  to  Jesus  Christ 

Fifthly.  Coining  to  Christ  is  attended  with 
an  honest  and  sincere  forsaking  of  all  for  him. 
*'  If  any  man  come  unto  me,  and  hate  not  his 
father  and  mother,  and  wife,  and  children,  and 
brethren,  and  sisters,  yea,  and  his  own  life  also, 
he  cannot  be  my  disciple.  And  whosoever  doth 


34  COME    AND    WELCOME 

not  bear  his  cross,  and  come  after  me,  cannot  be 
my  disciple."  Luke  xiv.  26,  27. 

By  these,  and  the  like  expressions  elsewhere, 
Christ  describeth  the  true  comer,  or  the  man 
that  indeed  is  coming  to  him ;  he  is  one  that 
casteth  all  behind  his  back  ;  he  leaveth  all,  he 
forsaketh  all,  he  hateth  all  things  that  would 
stand  in  his  way  to  hinder  his  coming  to  Jesus 
Christ.  There  are  a  great  many  pretended 
comers  to  Jesus  Christ  in  the  world.  And  they 
are  much  like  the  man  that  you  read  of  in  Matt. 
xxi.  30,  that  said  to  his  father's  bidding,  "  I  go, 
sir;  and  went  not."  I  say,  there  are  a  great 
many  such  comers  to  Jesus  Christ :  they  say, 
when  Christ  calls  by  his  gospel,  "I  come,  sir," 
but  still  they  abide  by  their  carnal  delights. 
They  come  not  at  all,  only  they  give  him  a 
courtly  compliment ;  but  he  takes  notice  of  it, 
and  will  not  let  it  pass  for  any  more  than  a  lie. 
He  said,  "  I  go,  sir,"  and  w^ent  not :  he  dissem- 
bled and  lied.  Take  heed  of  this,  you  tliat  flat- 
ter yourselves  with  your  own  deceivings  ;  words 
will  not  do  with  Jesus  Christ :  coming  is  coming, 
and  nothing  else  will  go  for  coming  with  him. 

Before  I  speak  on  the  other  head,  I  shall 
answer  some  objections  that  usually  lie  in  the 
way  of  those  that  in  truth  are  coming  to  Jesus 
Christ. 

Objection  1.  Though  I  caimot  deny  but  my 
mind  runs  after  Christ,  and  that  too  as  being 
moved  thereto  from  a  sight  and  consideration  of 
my  lost  condition,  (for  I  see  without  him  I 
perish,)  yet  I  fear  my  motives  are  not  right  in 
coming  to  him. 


TO    JESrs    CHRIST.  35 

Quest.  Why,  what  is  thy  niolive  in  coming 
to  Christ  ? 

Ans.  My  motive  is,  that  I  might  have  life, 
and  be  saved  by  Jesus  Christ. 

This  is  the  objection.  Well,  let  me  tell  thee, 
that  to  come  to  Christ  for  life,  and  to  be  saved, 
although  at  present  thou  hast  no  other  object, 
is  a  good  coming  to  Jesus  Christ.  Tliis  is  evi- 
dent, because  Christ  propoundeth  life,  as  the 
only  argument  to  prevail  with  sinners  to  come 
to  him,  and  so  also  blamcth  them  because  they 
come  not  to  him  for  life  :  "  And  ye  will  not 
come  to  me,  that  ye  might  have  life."  John  v. 
40.  Besides,  there  are  many  other  Scriptures 
whereby  he  alhireth  sinners  to  come  to  him,  in 
which  he  propoundeth  nothing  to  them  but  their 
safety  :  as,  "He  that  believeth  in  him  shall  not 
perish.  He  that  believeth  is  passed  from  death 
to  life.  He  that  believeth  shall  be  saved.  He 
that  believeth  on  him  is  not  condemned."  And 
believing  and  coming  are  all  one.  So  that  you 
see,  to  come  to  Christ  for  life,  is  a  lawful  coming, 
and  good. 

First.  He  honorcth  the  word  of  Christ,  and 
consenteth  to  the  truth  of  it. 

Secondly.  He  honoreth  Christ's  person,  in 
that  he  believeth  that  there  is  life  in  him,  and  that 
he  is  able  to  save  him  from  death,  hell,  the 
devil,  and  damnation  :  for  unless  a  man  believes 
this,  he  will  -not  come  to  Christ  for  life. 

Thirdly.  He  honoreth  him,  in  that  he  believ- 
eth he  is  authorized  of  the  Father  to  give  to 
those  that  come  to  him  for  it.     John  xvii.  1,  2,  3. 

Fourthly.    Farther,  he  that  cometh  to  Jesus 


36  COME    AND    WELCOME 

Christ  for  life  taketh  part  with  him  against  sin, 
and  against  the  tattered  and  imperfect  righte- 
ousness of  the  world  ;  yea,  and  against  false 
Christs,  and  damnable  errors  that  set  themselves 
against  the  worthiness  of  his  merits  and  suffi- 
ciency :  this  is  evident,  for  that  such  a  soul  sing- 
leth  Christ  out  from  them  all,  as  the  only  one 
that  can  save. 

Fifthly.  Therefore,  as  Noah,  at  God's  com- 
mand, "  prepared  an  ark  for  the  saving  of  his 
house,  by  the  which  he  condemned  the  world, 
and  became  heir  of  the  righteousness  which  is  by 
faith,''  Heb.  xi.  7 :  wherefore,  coming  sinner, 
be  content :  he  that  cometh  to  Jesus  Christ, 
believeth  too  that  he  is  willing  to  show  mercy, 
and  to  have  compassion  upon  him  (though  un- 
worthy) that  comes  to  him  for  life.  And  there- 
fore thy  soul  lieth  not  only  under  a  special  in- 
vitation to  come,  but  under  a  promise,  too,  of 
being  accepted  and  forgiven.  Matt.  xi.  28. 

All  these  particular  parts  and  qualities  of 
faith,  are  in  that  soul  that  comes  to  Jesus  Christ 
for  life,  as  is  evident  to  any  indifferent  judg- 
ment. 

For,  will  he  that  believeth  not  the  testimony 
of  Christ  concerning  the  baseness  of  sin,  and  the 
insufficiency  of  the  righteousness  of  the  world, 
come  to  Christ  for  life  1    No. 

He  that  believeth  not  the  testimony  of  the 
word,  comes  not:  he  that  believeth  that  there  is 
life  any  where  else,  comes  not :  he  that  questions 
whether  the  Father  has  given  Christ  power  to 
forgive,  comes  not :  he  that  thinketh  that  there 
is  more  in  sin,  in  the  law,  in  death,  and  the  devil. 


TO    JESUS    CHRIST.  37 

lo  destroy,  than  llicrc  is  in  Christ,  to  save, 
ronics  not:  he  also  that  questions  his  faithful 
manairement  of  his  priesthood  for  the  salvation 
of  sinners,  conies  not. 

Thou  then  that  art  indeed  the  cominfif  sinner, 
believest  all  this  ;  true,  perhaps,  thou  dost  not 
helieve  with  tliat  full  assurance,  nor  hast  thou 
leisure  to  take  notice  of  thy  faith,  as  to  those 
distinct  acts  of  it;  hut  yet  all  this  faiili  is  in  liini 
comint^  to  Christ  for  life.  And  the  faith  that 
thus  worketh,  is  the  faith  of  the  best  and  purest 
kind  ;  because  this  man  comes  alone  as  a  sin- 
ner, and  as  seeinjr  that  life  is  lo  he  had  only  in 
Jesus  Christ. 

Before  I  conclude  my  answer  to  this  objec- 
tion, take  into  thy  consideration  these  two  things: 

First.  That  the  cities  of  refuge  were  creeled 
for  those  that  were  dead  in  the  law.  and  that  yet 
would  live  by  grace,  even  for  those  that  were  to 
fly  thither  tor  life  from  the  avenger  of  blood 
that  pursued  after  them.  And  it  is  worth  your 
noting,  that  those  that  were  upon  their  flight 
thither,  are  in  a  peculiar  manner  called  the 
people  of  God  :  "  Cast  ye  up,  cast  ye  up,"  saith 
God,  "  prepare  the  way  :  take  up  the  stumblinnr- 
block  out  of  the  way  of  my  people."  Isa.  Ivii. 
14.  Tliis  is  meant,  of  prej^nring  the  May  to  the 
city  of  refuge,  that  the  slayers  might  escape 
thither;  which  flyinir  slayers  are  here,  by  way 
of  speciality,  called  the  people  of  God  ;  even 
those  of  them  that  esaped  thither  for  life. 

Secondly.  Consider  the  case  of  Ahab,  wheii 
Benhadad  sent  to  him  for  life,  saying,  "  Thy  ser- 
vant Benhadad  saith,  I  pray  thee  let  mo  live." 

1 


38  COME    AND    WELCOME 

Though  Benhadad  had  sought  the  crown,  king- 
dom, yea,  and  life  also  of  Ahab,  yet  how  effec- 
tually doth  Benhadad  prevail  with  him  !  "  Is 
Benhadad  yet  alive  ?"  said  Ahab ;  "  He  is  my 
brother  :  go  ye,  bring  him  to  me.  So  he  made 
him  ride  in  his  chariot."    1  Kings  xx.  32,  33. 

Coming  sinner,  what  thinkest  thou  ?  If 
Jesus  Christ  had  as  little  goodness  in  him  as 
Ahab,  he  might  grant  a  humble  Benhadad  life  ; 
thou  neither  beggest  of  him  his  crown  nor  dig- 
nity :  life,  eternal  life  will  serve  thy  turn.  How 
much  more  then  shalt  thou  have  it,  since  thou 
hast  to  deal  with  him  who  is  goodness  and  mercy 
itself!  Yea,  since  thou  art  also  called  upon, 
yea,  greatly  encouraged  by  a  promise  of  life,  to 
come  unto  him  for  life.  Read  also  these  Scrip- 
tures. Num.  XXXV.  10-12  ;  Josh.  xx.  1-5  ;  Heb. 
vi.  17-20. 

Object.  2.  When  I  say,  I  only  seek  my  own 
object,  I  mean,  I  do  not  find  that  I  design  God's 
glory  in  my  own  salvation  by  Christ ;  and  that 
makes  me  fear  that  I  am  selfish  and  do  not  come 
ariffht. 

Ans.  Where  doth  Christ  Jesus  require  such 
a  qualification  of  those  that  are  coming  to  him 
for  life  ?  Come  thou  for  life,  and  trouble  not  thy 
head  with  such  objections  against  thyself,  and 
let  God  and  Christ  alone  to  glorify  themselves 
in  the  salvation  of  such  a  worm  as  thou  art. 
The  Father  saith  to  the  Son,  Thou  art  my  Son, 
in  whom  I  will  be  glorified.  God  promiseth  life 
to  sinners,  as  the  argument  to  prevail  with  them 
to  come  to  him  for  life  ;  and  Christ  says  plainly, 
"  I  am  come,  that  they  might  have  life."  John 


TO    JK8U8    CHRIST.  39 

X.  10.  Ho  hath  no  need  of  thy  flcsijrns:  thou  hast 
nvvi]  of  his  eternal  lif<'.  Pardon  of  sin,  and  de- 
liverance from  wratli  to  roine,  (.'lirist  ofl'ers  to 
thee,  and  tlicse  hv.  the  things  that  thou  hast  need 
of;  besides,  (iod  will  be  pracious  and  merciful 
to  worthless,  undeserving;  wretches,  ('ome,  then, 
as  such  a  one,  and  lay  no  stumbling-blocks  in 
the  way  to  him,  but  come  to  him  for  life,  and 
live.  John  v.  t>4  ;  x.  10;  iii.  36;  Matt.  i.  21; 
John  xi.  25,  26. 

When  the  jailer  said,  "  Sirs,  what  must  I  do 
to  be  saved  ?"  Paul  did  not  so  much  as  once 
ask  him.  What  is  your  motive  in  this  question? 
Do  you  design  the  glory  of  God  in  the  salvation 
of  your  soul  ?  He  had  more  wisdom.  He  knew 
that  such  (questions  as  these  would  have  been 
but  fool's  baubles,  instead  of  a  sufficient  answer 
to  so  weighty  a  question  as  this.  Wherefore, 
since  this  poor  wretch  lacked  salvation  by  Jesus 
Christ,  I  mean,  to  be  saved  from  hell  and  death, 
which  he  knew  (now)  was  due  to  him  for  the 
sins  he  had  commited  ;  Paul  bids  him,  like  a 
poor  condemned  sinner  as  he  was,  to  proceed 
still  in  this  his  way  of  self-seeking,  saying,  "  Be- 
lieve on  the  Lord  Jesus  Christ,  and  thou  shalt 
be  saved,"  Acts  xvi.  32.  I  know  that  afterwards 
thou  wilt  desire  to  glorify  Christ,  by  walking  in 
the  way  of  his  precepts;  but  at  present  thou 
wantest  life ;  the  avenger  of  blood  is  behind 
thee,  and  the  devil,  like  a  roaring  lion,  is  behind 
thee.  Come,  now,  and  obtain  life  from  these  ; 
and  when  thou  hast  obtained  some  comfortable 
persuasion  that  thou  art  made  partaker  of  life 
by  Christ,  then,  and  not  till  then,  thou  wilt  say, 


40  COME    AND    WELCOME 

"  Bless  the  Lord,  O  my  soul ;  and  all  that  is 
within  me,  bless  his  holy  name.  Bless  the  Lord, 
O  my  soul,  and  forget  not  all  his  benefits ;  who 
forgiveth  all  thine  iniquities,  who  healethall  thy 
diseases  ;  who  redeemeth  thy  life  from  destruc- 
tion, who  crowneth  thee  with  loving-kindness 
and  tender  mercies."  Ps.  ciii.  1-4, 

Object.  3.  But  I  cannot  believe  that  I  come 
to  Christ  aright,  because  sometimes  I  almost 
doubt  his  very  being  and  office  to  save. 

Thus  to  do  is  horrible  ;  but  mayest  thou  not 
judge  amiss  in  this  matter? 

How  can  I  judge  amiss,  when  I  judge  as  I 
feel  ?  Thou  mayest  judge  amiss  for  all  that. 
Why,  saith  the  sinner,  I  think  that  these  doubts 
are  from  my  heart. 

A71S.  Let  mc  answer  : — That  which  comes 
from  thy  heart,  comes  from  thy  will  and  affec- 
tions, from  thy  understanding,  judgment,  and 
conscience ;  for  those  must  acquiesce  in  thy 
doubts,  if  thy  doubts  be  Avith  thy  heart.  And 
how  sayest  thou  ?  Dost  thou  with  thy  affection 
and  conscience  thus  doubt  ? 

Ans.  No,  my  conscience  trembles  when  such 
thoughts  come  into  my  mind  ;  and  my  affections 
are  otherwise  inclined. 

Then  I  conclude,  that  these  things  are  either 
suddenly  injecte(^  by  the  devil,  or  else  are  the 
fruits  of  that  body  of  sin  and  death  that  yet 
dwells  within  thee,  or  perhaps  from  both  together. 

If  they  come  wholly  from  the  devil,  as  they 
seem,  because  thy  conscience  and  affections  are 
against  them  ;  or  if  they  come  from  the  body  of 
death  that  is  in  thee  ;  (and  be  not  thou  curious  in 


TO    JESUS    CHRIST.  41 

iuquirinjr  from  which  of  them  they  come,  the 
safest  way  is,  to  lay  eiioujrh  at  thy  own  door  ;) 
nolhiiicr  of  this  shoiihl  fiinder  thy  coming,  nor 
make  thee  conclude  thou  comest  not  aright. 

And  before  I  leave  thee,  let  me  make  a  little 
inquiry  with  thee  about  this  matter. 

First.  Dost  thou  like  these  wicked  blasphe- 
mies. 

Ans.  No,  no  ;  their  presence  and  working 
kills  me. 

Secondly.  Dost  thou  mourn   for  them,   pray 
against  them,  and  hate  thyself  because  of  them  ? 
Ans.  Yes,  yes  ;  but  that  which  afflicts  me, 
is,  I  do  not  prevail  ajrainst  them. 

Thirdly.  Dost  tliou  sincerely  choose  (if  thou 
couldst  have  thy  choice)that  thy  heart  might  be 
affected,  and  engaged  in  the  things  that  are  best, 
most  heavenly  and  holy  ? 

A71S.  With  all  my  heart,  and  death  the  next 
hour,  (if  it  were  God's  will,)  rather  than  thus  to 
sin  nijainst  liim. 

Well,  then,  thy  not  liking  of  them,  thy 
mourning  f»)r  them,  thy  praying  against  them, 
and  thy  loathing  thyself  because  of  them, 
with  thy  sincere  choosing  of  those  thoughts  for 
tliv  deliLrht,  which  are  heavenly  and  holy,  clearly 
declares,  that  these  things  are  not  countenanced 
cither  by  thy  will,  affections,  understanding, 
judgment,  or  conscience;  and  so,  that  thy  heart 
is  not  in  them,  but  that  rather  they  come  imme- 
diately from  the  devil,  or  arise  from  the  body  of 
death  that  is  in  thy  flesh  ;  of  which  thou  ought- 
cst  to  sav,  "  Now  then  it  is  no  more  I  that  do  it, 
but  sin  that  dwellelh  in  me."  Rom.  vii.  17. 

4* 


40  COME    AND    WELCOME 

Object.  4.  But,  saith  another,  "  I  am  so  heart- 
less, so  slow,  and,  as  I  think,  so  indifferent  in 
my  coming,  that,  to  speak  truth,  I  know  not 
whether  my  kind  of  coming  ought  to  be  called  a 
coming  to  Christ. 

Ans.  You  know  that  I  told  you  at  first,  that 
coming  to  Christ  is  a  moving  of  the  heart  and 
affections  towards  him. 

But  saith  the  soul,  my  dullness  and  indiffer- 
ence in  all  holy  duties,  demonstrate  my  heart- 
lessness  in  coming ;  and  to  come,  and  not  with 
the  heart,  signifies  nothing  at  all. 

Ans.  The  moving  of  thy  heart  after  Christ 
is  not  to  be  discerned,  at  all  times,  by  the  sensi- 
ble, affectionate  performance  of  duties  ;  but  ra- 
ther by  those  secret  groanings  and  complaints, 
which  thy  soul  makes  to  God  against  that  sloth 
that  attends  thee  in  duties. 

Secondly.  But  grant  it  to  be  even  as  thou 
sayest  it  is,  that  thou  comest  so  slowly,  &c ; 
yet,  since  Christ  bids  them  come  that  come  not 
at  all,  surely  they  may  be  accepted  that  do  come, 
though  attended  with  those  infirmities,  which 
thou  at  present  groanest  under.  He  saith,  "  and 
him  that  cometh  :"  he  saith  not,  if  they  come  in 
this  way  or  that  way  ;  but  "  him  that  cometh  to 
me,  I  will  in  nowise  cast  out."  He  saith  also 
in  the  ninth  of  Proverbs,  "  As  for  him  that 
wanteth  understanding,"  that  is,  a  heart,  for 
oftentimes  the  understanding  is  taking  for  the 
heart,  "  Come,  eat  of  my  bread,  and  drink  of 
the  wine  which  I  have  mingled." 

Thirdly.  Thou  mayest  be  vehement  in  thy 
spirit  in    coming   to  Jesus   Christ,  and  yet  be 


TO    JESUS    CHRIST.  43 

plagued  with  sensil)l('  slolli.  80  was  the  church, 
whcu  i>\\v  crictl,  "  Draw  iiic,  we  will  run  alter 
thee  ;"  aiul  Paul,  when  he  said,  "  W'iien  1  would 
do  good,  evil  is  present  with  me,"  Cant.  I.  4; 
Koni.  vii.  21.  The  works,  strugglings,  and 
oppositions  of  the  flesh,  are  more  manifest  than 
are  the  works  of  the  Spirit  in  our  hearts,  and 
so  arc  sooner  felt  than  they.  Wliat  then  ?  Let 
us  not  be  discouraged  at  the  sight  and  feeling 
of  our  own  infirmities,  but  run  tlie  faster  to 
Jesus  Christ  for  salvation. 

Fourthly.  Ciet  thy  heart  warmed  with  the 
sweet  promise  of  Christ's  acceptance  of  the 
coming  of  sinners,  and  that  will  make  thee  make 
more  haste  unto  him.  l^iscouraging  thoughts 
are  like  cold  weather,  they  benumb  the  senses, 
and  make  us  go  clumsily  about  our  business  ; 
but  the  sweet  and  warm  gleams  of  promise,  are 
like  t!ic  comfortable  beams  of  the  sun,  which 
eiiliveneth  and  refresheth.  You  see  how  little 
the  bee  antl  the  tly  doth  ])lay  in  the  winter; 
why,  the  cold  hinders  them  from  doing  it ;  but 
when  the  wind  and  suji  is  warm,  who  so  busy 
as  they  ? 

Fifthly.  But  again,  he  that  comes  to  Christ, 
flies  for  life  ;  now  there  is  no  man  that  flies  for 
his  life,  that  thinks  he  speeds  fast  enoujrh  on 
his  journey  :  no,  could  he,  lie  would  willingly 
take  a  mile  at  a  step.  Oh  my  sl^hful  and  heart- 
less soul !  sayest  thou  :  "  Oh  tha^  had  w  ings  like 
a  dove!  for  then  would  I  ily  away,  and  be  at  rest. 
I  would  hasten  my  escape  from  the  windy  storm 
and  t»mpest."    Ps.  Iv.  6,  8. 

Poor  coming  soul,  thou  art  like  the  man  that 


44  COME    AND    WELCOME 

would  ride  full  gallop,  whose  horse  will  hardly 
trot;  now  the  desire  of  his  mind  is  not  to  be 
judged  by  the  slow  pace  of  the  dull  jade  he  rides, 
lt)ut  by  the  hitching,  and  kicking,  and  spurring, 
as  he  sits  on  his  back.  Thy  flesh  is  like  this 
dull  jade,  it  will  not  gallop  after  Christ ;  it  will 
be  backward,  though  thy  soul  and  heaven  lie  at 
stake.  But  be  of  good  comfort,  Christ  judgeth 
not  accordinof  to  the  fierceness  of  outward 
motion,  Mark  x.  17,  but  according  to  the  sincer- 
ity of  the  heart  and  inward  parts.  John  i.  47; 
Ps.  li.  6  ;  Matt.  xxvi.  41. 

Sixthly.  Ziba,  in  appearance,  came  to  Da- 
vid much  faster  than  did  Mephibosheth ;  but 
his  heart  was  not  so  upright  in  him  to  David,  as 
was  his.  It  is  true,  Mephibosheth  had  a  check 
from  David  :  for,  said  he,  "  wherefore  wentest 
thou  not  with  me,  Mephibosheth?"  But  when 
David  came  to  remember  Mephibosheth  was 
lame,  for  his  plea  was,  "  thy  servant  is  lame," 
2  Sam.  xix.  26,  he  concluded  he  would  have 
come  after  him  faster  than  he  did.  And  Me- 
phibosheth appealed  to  David,  who  was  in  those 
days  as  an  angel  of  God,  to  know  all  things  that 
are  done  in  the  earth,  if  he  did  not  believe  that 
the  reason  of  his  backwardness  lay  in  his  lame- 
ness, and  not  in  his  mind.  Why,  poor  coming 
sinner,  thou  canst  not  come  to  Christ  with  that 
outward  swiftness  of  career,  as  many  others  do  ; 
but  doth  the  reason  of  thy  backwardness  lie  in 
thy  mind  and  will,  or  in  the  flesh  ?  Canst  thou 
say  sincerely,  "  the  spirit  indeed  is  willing,  but 
the  flesh  is  Aveak?"  Matt.  xxvi.  41.  Yea,  canst 
thou  appeal  to  the  Lord  Jesus,  who   knowest 


TO    JEfrs    CHRIST.  45 

porfrrtlv  the  vrry  inmost  lliouirht  of  Oiy  licarl, 
that  iliis  is  true  ?  Thru  take  tliis  for  thy  comfort : 
heliath  said,  "  I  will  nsscmblo  her  that  haltrt]i," 
*»  I  will  make  her  that  halted  a  remnant,  and  licr 
that  was  cast  far  off  a  stron^^  nation."  Micao  iv. 
6,  7.  What  canst  thou  have  more  from  the  lips 
of  the  Son  of  God?     Rut, 

Seventhly.  I  read  of  some  that  arc  to  follow 
Christ  in  chains  ;  I  say,  to  come  after  him  in 
chains.  "Thus  saith  the  Lord,  The  labor  of 
Esrvpt,  and  merchandise  of  Ethiopia  and  of  the 
Sabcans,  men  of  stature,  shall  come  over  unto 
thee,  and  they  shall  be  thine :  they  shall  come 
after  thee  ;  in  chains  they  shall  come  over,  and 
thev  sliall  fall  down  unto  tliee,  they  shall  make 
supplication  unto  thee,  saying,  Surely  God  is  in 
thee,  and  there  is  none  else."  Isa.  xlv.  14. 
Surely  they  that  come  after  Christ  in  chains, 
come  to  him  in  j^rcat  difficulty,  because  their 
steps  by  their  chains  arc  strained. 

And  what  chains  so  heavy,  as  those  that  dis- 
couratje  thee?  "Thy  cliain,  which  is  made  up 
of  guilt  and  filth,  is  heavy  ;  it  is  a  wretched 
bond  about  thy  neck,  by  which  thy  strenirth 
dotli  fail."  Lam.  i.  11;  v.  17.  But  come,  thou^^h 
thou  comest  in  chains.  It  is  glory  to  Christ,  that 
a  sinner  comes  after  him  in  chains.  The  clank- 
ing of  thy  chains,  though  troublesome  to  thee, 
is  not,  nor  can  be,  any  obstruction  to  thy  salva- 
tion ;  it  is  Christ's  work  and  glory  to  save  thee 
from  thy  chains,  to  enlarcfe  thy  steps  and  set 
thee  at  liberty.  The  blind  man,  though  called, 
surely  could  not  come  rapidly  to  Jesus  Christ  ; 
but  Christ  could  stand  still,  and  stay  for  him. 


46  COME    AND    WELCOME 

True,  he  rideth  "  upon  the  wings  of  the  wind  ;" 
but  yet  he  is  long-suffering,  and  his  long-suffering 
is  salvation  to  him  that  cometh  to  him.    2  Pet. 
iii.  9. 

Eighthly.  Hadst  thou  seen  those  that  came 
to  the  Lord  Jesus  in  the  days  of  his  flesh,  how 
slowly  they  came  to  him,  by  reason  of  their  infir- 
mities ;  and  also,  how  friendly,  and  graciously 
he  received  them,  and  gave  them  the  desire  of 
their  hearts,  thou  wouldst  not,  as  thou  dost, 
make  such  objections  against  thyself  in  coming 
to  Jesus  Christ. 

Object.  5.  But,  says  another,  I  fear  I  come 
too  late ;  I  doubt  I  have  staid  too  long  ;  I  am 
afraid  the  door  is  shut. 

Ans.  Thou  canst  never  come  too  late  to 
Jesus  Christ,  if  thou  dost  come.  This  is  mani- 
fest by  two  instances. 

First.  By  the  man  that  came  to  him  at  the 
eleventh  hour.  This  man  was  idle  all  the  day 
long ;  he  had  a  whole  gospel  day  to  come  in, 
and  he  played  it  all  away,  save  only  the  last 
hour  thereof;  but  at  last,  at  the  eleventh  hour, 
he  came,  and  goes  into  the  vineyard  to  work 
along  with  the  rest  of  the  laborers,  that  had 
borne  the  burden  and  heat  of  the  day.  V/ell, 
but  how  was  he  received  by  the  Lord  of  the  vine- 
yard ?  Why,  when  pay-day  came,  he  had  even 
as  much  as  the  rest ;  yea,  had  his  money  first. 
True,  the  others  murmured  at  him,  but  what  did 
the  Lord  Jesus  answer  them  ?  "  Is  thine  eye  evil 
because  I  am  good?  I  will  give  unto  this  last 
even  as  unto  thee."  Matt.  xx.  14,  15. 

Secondly.    The  other  instance  is,  the  thief 


TO    JKsrs    CHRIST. 


47 


U})()n  the  cross  ;  he  came  late  also,  even  at  an 
hour  before  his  death  ;  yea,  he  stayed  from  Jesus 
Christ  as  loni^  as  he  had  liberty  to  be  a  tliief, 
aiul  longer  too  ;  for  could  he  have  deluded  the 
judjre,  and  by  his  lying  words  escaped  his  just 
condemnation,  for  anffht  I  know,  he  had  not 
come  as  yet  to  his  Saviour;  but  being  convicted 
and  condemned  to  die  ;  yea,  fastened  to  the 
cross  ;  behold  the  Lord  Jesus,  when  this  wicked 
one,  even  now,  desireth  mercy  at  his  hands,  tells 
him,  and  that  without  the  least  reflection  upon 
him,  for  his  former  misspent  life,  "  To-day  shalt 
thou  be  with  me  in  paradise."  Luke  xxiii.  13. 

Object.  Hut  is  not  the  door  of  mercy  shut 
as^ainst  some  before  they  die  ? 

Ami.  Yes,  and  God  forbids  that  prayer 
should  be  made  to  him  for  them.  Jer.  vii.  IH  ; 
Jude  ver.  4. 

Quest.  Then,  why  may  not  I  doubt  that  I 
may  be  one  of  these  ? 

Ans.  By  no  means,  if  thou  art  coming  to 
Jesus  Christ;  because  when  God  shuts  the  door 
upon  men,  he  gives  them  no  heart  to  come  to 
Jesus  Christ.  None  come  but  those  to  whom 
it  is  given  of  the  Father  ;  but  thou  comest, 
therefore  it  is  i,nven  to  thee  of  the  Father. 

Be  sure,  tlierefore,  if  the  Father  hath  given 
thee  a  heart  to  come  to  Jesus  Christ,  the  gate  of 
mercy  yet  stands  open  to  thee  :  "  For  it  stands 
not  with  the  wisdom  of  God  to  give  strength  to 
come  to  the  birth,  and  yet  to  shut  up  the  womb  ;" 
Isa.  Ixvi.  9;  to  give  grace  to  come  to  Jesus 
Christ,  and  yet  to  shut  up  the  door  of  his  mercy 
upon  thee.  *'  Incline  your  ear,  "  saith  he,  "  and 


4.S  COME  AND  WELCOME 

come  unto  me  :  hear,  and  your  souls  shall  live  ; 
and  I  will  make  an  everlasting  covenant  with 
you,  even  the  sure  mercies  of  David."  Isa.  Iv.  3. 

Object.  But  it  is  said,  that  some  knocked 
when  the  door  was  shut. 

Ans.  Yes  ;  but  the  texts  in  which  these  knock- 
ers are  mentioned,  are  to  be  referred  unto  the  day 
of  judgment,  and  not  to  the  coming  of  the  sin- 
ner to  Christ  in  this  life.  See  the  texts.  Matt. 
XXV.  11 ;  Luke  xiii.  24,  25. 

These,  therefore,  concern  thee  nothing  at  all, 
that  art  coming  to  Jesus  Christ ;  tliou  art 
coming  now :  "  Now  is  the  accepted  time  ;  be- 
hold, now  is  the  day  of  salvation."  2  Cor.  vi.  2. 
Now  God  is  upon  the  mercy-seat ;  now  Christ 
Jesus  sits  by,  continually  pleading  the  victory 
of  his  blood  for  sinners  ;  and  now,  even  as  long 
as  this  world  lasts,  this  word  of  the  text  shall 
be  free,  and  fully  fulfilled,  "And  him  thatcometh 
to  me,  I  will  in  nowise  cast  out." 

The  greater  sinner  thou  art,  the  greater  need 
of  mercy  thou  hast,  and  the  more  will  Christ  be 
glorified  thereby.  Come,  then,  come  and  try ; 
"  Come,  taste  and  see  how  good  the  Lord  is  to 
an  undeserving  sinner." 

Object.  6.  But,  says  another,  I  am  fallen 
since  I  began  to  come  to  Christ ;  therefore  I  fear 
I  did  not  come  aright,  and  so,  consequently,  that 
Christ  will  not  receive  me. 

Ans.  Falls  are  dangerous,  for  they  dishonor 
Christ,  wound  the  conscience,  and  cause  the  ene- 
mies of  God  to  speak  reproachfully.  But  it  is 
no  good  argument,  I  am  fallen,  therefore  I  was 
not  coming  aright  to  Jesus  Christ.     If  David, 


TO    JESUS    CHRIST.  10 

and  Solomon,  nnd  Peter,  liad  thns  ol)jrrtr(l 
against  thnn'^flves,  tliey  had  added  to  tlicir 
griefs,  and  with,  at  least,  as  nuich  cause  as  thou. 
A  man  whose  stops  are  ordered  hy  the  Lord,  and 
"whose  poings  the  liOrd  delights  in,  may  yet  he 
overtaken  in  a  temi)tation  that  may  cause  him  to 
fall.  Ps.  xxxvii.  23,  21.  Did  not  Aaron  fall  ? 
yea,  and  Moses  himself?  \Vhat  shall  we  say  of 
Hezekiah  and  Jehosaphat  ?  There  are  therefore 
falls  and  falls  ;  falls  pardonahle,  and  falls  unjjar- 
donal)l(>.  Falls  unpardonahle  are  falls  against 
light,  from  the  faith,  to  the  despising  of,  and 
trampling  upon,  Jesus  Christ  and  his  blessed  un- 
dertakings, Ileb.  vi.  5-7  ;  x.  28,  29.  Now,  as  for 
such,  there  remains  no  more  sacrifice  for  sin  : 
indeed  they  have  no  heart,  no  mind,  no  desire 
to  come  to  Jesus  Christ  for  life  ;  there  they  must 
perish  :  nay,  says  the  Holy  Ghost,  it  is  impossi- 
ble that  they  should  be  renewed  again  to  repent- 
ance. Therefore  these  God  hath  no  compas- 
sion for,  neither  ought  we  ;  but  for  other  falls, 
though  they  be  dreadful,  and  God  will  chastize 
his  people  for  them,  they  do  not  prove  thee  a 
graceless  man,  one  not  come  to  Jesus  Christ  for 
life. 

It  is  said  of  the  child  in  the  gospel,  that, 
while  he  was  yet  a  coming,  the  devil  throw  him 
down,  and  tare  him.  Mark  ix.  20. 

Dejected  sinner,  it  is  no  wonder  that  thou 
liast  fallen  in  coming  to  Jesus  Christ :  is  it  not 
rather  to  be  wondered  at,  that  thou  hast  not  had 
before  this  a  thousand  falls?  considering, 

1.  What  fools  we  are  by  nature. 

2.  What  weaknesses  are  in  us. 

6 


50  COME    AND    WELCOME 

3.  Who  our  implacable  enemies  are  ;  mighty 
powers,  the  fallen  angels. 

4.  Considering,  also,  how  often  the  coming 
man  is  benighted  in  his  journey,  and  also  what 
stumbling-blocks  do  lie  in  his  way. 

5.  Also  his  friends  (that  were  so  before)  now 
watch  for  his  halting,  and  seek,  by  what  means 
they  may,  to  cause  him  to  fall  by  the  hands  of 
their  strong  ones. 

What  then  ?  Must  we,  because  of  these 
temptations,  incline  to  fall  ?  No.  Must  we  not 
fear  falls  ?  Yes ;  "  Let  him  that  thinketh  he 
standeth,  take  heed  lest  he  fall."  1  Cor.  x.  12. 
Yet  let  him  not  be  utterly  cast  down  :  the  Lord 
upholdeth  all  that  fall,  and  raiseth  up  those  that 
are  bowed  down.  Make  not  light  of  falls.  Yet 
hast  thou  fallen  ?  "  Ye  have,"  said  Samuel, 
"  done  all  this  wickedness  ;  yet  turn  not  aside 
from  following  the  Lord,  but  serv^e  the  Lord  with 
all  your  heart;  and  turn  ye  not  aside — for  the 
Lord  will  not  forsake  his  people,  (and  he  count- 
eth  the  coming  sinner  one  of  them,)  because  it 
hath  pleased  the  Lord  to  make  you  his  people." 
1  Sam.  xii.  20-22. 

Shall  come  to  me. 

Now  we  come  to  show  what  influence  there 
is  in  this  promise  to  make  them  come  to  him. 
"  All  that  the  Father  giveth  me,  shall  come  to 
me."     I  will  speak  of  this  promise — 

First.  In  oreneral. 

Secondly.  In  particular. 

In  general.  This  word  shall  is  confined  to 
those  (all)  that  are  given  to  Christ.     "All  that 


TO    JESUS    CHRIST.  61 

tlic  Fathrr  frivrth  nu-,  i;haU  come  to  nic."   Hence 
I  concludo, 

First.  Tliat  comiriir  to  Jesus  Christ  ari^Hit,  is 
an  efiVct  of  their  l)einir  of  (Jod  given  to  Christ 
l)cfore.  Mark,  they  shall  come.  AVho  ?  Those 
ihat  are  given  ;  ihey  come  then,  ])erausc  they 
were  given  :  thine  they  were,  and  thou  gavcst 
thcni  nie.  Now  this  is  indeed  a  singular  comfort 
to  tliem  tliat  are  coming  in  truth  to  Christ,  to 
think  that  the  reason  why  they  come  is,  because 
they  were  given  of  the  Father  before  to  him. 
Thus  then  may  the  cojninjr  soul  reason  with 
himself  as  he  comes.  Am  I  coming  indeed  to 
Jesus  Christ?  This  coming  of  mine  is  not  to  be 
attributed  to  me,  or  my  goodness,  but  to  the 
grace  and  gift  of  God  to  Christ.  God  gave  first 
my  person  to  him,  and  therefore  hath  now  given 
me  a  heart  to  come. 

Sfcondly.  This  saying,  shall  come,  maketh 
thy  coming  not  only  the  fruit  of  the  gift  of  the 
Father,  but  also  of  the  purpose  of  the  Son  ; 
for  these  words  are  the  Divine  pur])Ose  ;  they 
show  us  the  heavenly  determination  of  the  Son. 
**  The  Father  hath  given  them  to  me,  and  they 
yhallj  yea,  ihcy  ahall  come  to  me."  Christ  is  as 
full  in  his  resolution  to  save  those  given  to  him, 
as  is  the  Father  in  iriving  of  them.  Christ  prized 
the  gift  of  his  Father  ;  he  will  lose  nothing  of 
it ;  he  is  resolved  to  save  it  every  whit  by  his 
blood,  and  to  raise  it  up  again  at  the  last  day  : 
and  thus  he  fulfils  his  Father's  will,  and  accom- 
plishes his  own  desires.    John  vi.  39. 

Thirdly.  These  words,  shall  come,  mak« 
thy  coming  to  be  also  the  effect  of  an  absolute 


52  COME    AND    WELCOME 

promise ;  coming  sinner,  thou  art  included  in  a 
promise  :  thy  coming  is  the  fruit  of  the  faithful- 
ness of  an  absolute  promise.  It  was  this  pro- 
mise, by  the  virtue  of  which  thou  at  first  re- 
ceived strength  to  come  ;  and  this  is  the  promise, 
by  the  which  thou  shalt  be  effectually  brought 
to  him.  It  was  said  to  Abraham,  "  At  this  time 
will  I  comcy  and  Sarah  shall  have  a  son.''''  This 
son  was  Isaac.  Mark !  Sarah  shall  have  a  son  : 
there  is  the  promise ;  and  Sarah  had  a  son : 
there  was  the  fulfilling  of  the  promise :  and 
therefore  was  Isaac  called  the  child  of  promise. 
Gen.  xvii.  19  ;  xviii.  10.  Rom.  ix.  9. 

Sarah  shall  have  a  son  :  and  notwithstanding 
all  the  objections  her  unbelief  might  urge,  still 
the  promise  continues  to  say.  Sarah  shall  have 
a  son.  Thus  you  see  what  virtue  there  is  in  an 
absolute  promise.  It  carrieth  enough  in  itself  to 
accomplish  the  thing  promised,  whether  there  be 
means  or  not  in  us  to  effect  it.  Wherefore  this 
promise  in  the  text,  being  an  absolute  promise, 
by  virtue  of  it,  not  by  virtue  of  ourselves,  or  by 
our  own  inducements,  do  we  come  to  Jesus 
Christ,  for  so  are  the  words  of  the  text ;  "  All 
that  the  Father  giveth  me,  shall  come  to  me." 

Therefore  is  every  sincere  comer  to  Jesus 
Christ  called  also  a  child  of  the  promise.  "  Now 
we,  brethren,  as  Isaac  was,  are  the  children  of 
promise,"  Gal.  iv.  28;  that  is,  we  arc  the  children 
that  God  hath  promised  to  Jesus  Christ ;  and 
given  to  him ;  yea,  the  children  that  Jesus 
Christ  hath  promised,  shall  come  to  him.  "  All 
that  the  Father  giveth  me,  shall  come." 

Fourthly.   This  word,  shall  come,  engages 


TO    JESrs    CHRIST.  53 

Christ  to  coimminicatc  all  manner  of  praro  to 
those  thus  f^'ivcn  him,  to  make  tlirm  cfTt'ctnaliy 
rotiie  to  him  ;  thry  shall  come  ;  that  is,  not  it 
l).(  y  V.  ill,  but  if  grace,  all  grace,  if  power,  wis- 
dom, a  new  heart,  and  the  Holy  Spirit,  all  join- 
inir  tooroiher,  can  make  thcin  come.  I  say  this 
Word,  shell  cnmCy  being  absolute,  hath  no  cie- 
pendence  upon  our  own  will,  or  power,  or  good- 
ness ;  but  it  engages  for  us,  even  God  himself, 
Christ  himself,  the  Spirit  himself.  \N  hen  Clod 
had  made  that  absolute  promise  to  Abraham,  thai 
Sarah  should  have  a  son,  "  he  staggered  not  at 
the  promise  of  God  through  unbelief,  but  was 
strong  in  faith,  giving  glory  to  God  ;  being  fully 
persuaded,  that  what  he  had  promised  he  was 
able  also  to  perform."  Rom.  iv.  20,  21.  lie 
had  promised,  and  had  promised  absolutely, 
Sarah  shall  have  a  son  ;  therefore  Abraham 
looks  that  he,  to  wit,  God,  must  fullil  the  condi- 
tion of  it.  Neither  is  this  expectation  of  Abra- 
ham disapproved  by  the  Holy  (ihost,  but  ac- 
roimted  good  and  laudable  :  it  being  that  bv 
which  he  gives  glory  to  God.  The  Father  hath 
also  given  to  Christ,  a  certain  number  of  souls 
to  save ;  and  he  himself  hath  said,  they  shall 
rome  to  him.  Let  the  church  of  God,  then, 
live  in  a  joyful  expectation  of  the  utmost  accom- 
plishment of  this  promise  ;  for  assuredly  it  shall 
be  fulfilled,  and  not  one  thousandth  part  of  a 
tittle  thereof  shall  fail  :  "  They  shall  come  to 
me." 

And  now,  before  I  go  any  farther,  I  will 
more  particularly  incjuire  into  the  nature  of  an 
absolute  promise. 


54  COME    AND    WELCOME 

First.  Wc  call  that  an  absolute  promise, 
that  is  made  without  any  condition;  or  more 
fully  thus :  that  is  an  absolute  promise  of  God, 
or  of  Christ,  which  maketh  over  to  this  or  that 
man,  any  saving  spiritual  blessing,  without  a 
condition  to  be  done  on  our  part,  for  the  obtain- 
ing thereof  And  this  we  have  in  hand  is  such 
a  one  :  no  one  can  point  out  any  condition  in 
this  text,  depending  upon  any  qualification  in  us, 
which  is  not  by  the  same  promise  concluded 
shall  be  by  the  Lord  Jesus  effected  in  us. 

Secondly.  An  absolute  promise  therefore  is 
unconditional ;  and  that  is,  it  requireth  nothing 
of  us  that  it  may  be  accomplished.  It  saith  not, 
thej/  shall,  if  they  will ;  but,  they  shall :  not 
they  shall  if  they  use  the  means  ;  but,  they 
shall.  You  may  say,  that  a  will,  and  the  use 
of  the  means,  is  supposed,  though  not  express- 
ed. Bnt  I  answer,  no,  by  no  means  ;  that  is,  as  a 
condition  of  this  promise.  If  they  be  at  all 
included  in  tlie  promise,  they  are  included  there, 
as  the  fruit  of  the  absolute  promise,  not  as  if  it 
expected  the  qualification  to  arise  from  us. 
*'Thy  people  shall  be  willing  in  the  day  of  thy 
power."  Ps.  ex.  3.  That  is  another  absolute 
promise  :  but  doth  that  promise  suppose  a  will- 
inj^ness  in  us,  as  a  condition  of  God's  makinsf 
us  willing  ?  They  shall  be  willing,  if  they  are 
willing  :  or,  they  shall  be  willing,  if  they  will 
be  willing  !  This  is  absurd  ;  there  is  nothing  of 
this  supposed.  The  promise  is  absolute,  as  to 
•us,  that  all  it  requires  for  its  own  accomplish- 
ment, is  the  mighty  power  of  Christ,  and  his 
faithfulness  to  accomplish  it. 


TO    JK55t'S    ( KRIST. 


55 


The  (lincronrc,  thorrforo,  iM'twrm  the  abso- 
lute Jitul  condilional  jjromisc,  is  this  : 

First.  Tliey  difl'cr  in  tlicir  terms  :  the  abso- 
lute promise  s:>ys,  1  will  aiui  you  shall;  the 
other,  /  will  if  yon  will ;  or,  do  this  and  thou 
ahalt  live.  Jrr.  xxxi.  31-33;  Ezek.  xxxvi. '24- 
33  ;  ileb.  viii.  7-1'^  ;  Jcr.  iv.  1  ;  Ezek.  xviii. 
30-32;  Matt.  xix.  21. 

Secondly.  They  difTer  in  tlirir  way  of  rorii- 
niimicatinj^  good  things  to  men  ;  tlie  absoluie 
promise  commimicales  things  freely,  only  of 
grace  ;  the  other,  if  there  be  that  qualification  in 
us  that  the  promise  calls  for,  not  else. 

Thirdly.  The  absolute  promise,  therefore, 
engages  God,  the  other  engages  us  :  I  mean 
God  only,  us  only. 

Fourthly.  Absolute  promises  must  be  fulfill- 
ed ;  conditional  may  or  may  not  be  fulfilled. 
The  absulute  ones  must  be  fulfilled,  because  of 
the  faithfulness  of  God  ;  the  other  may  not, 
because  of  the  unfaithfulness  of  men. 

Fifthly.  Abscdute  promises  have  therefore  a 
sufliciency  in  themselves,  to  bring  about  their  own 
fultillings  ;  the  conditional  have  not  so.  The  ab- 
solute promise,  tlierefore,  has  in  itself  a  fullness 
of  all  desired  things  for  us  ;  and  will,  when  the 
time  of  that  promise  is  come,  yield  to  us  mortals 
that  which  will  verily  save  us  ;  yea,  and  make 
us  capable  of  answering  the  demands  of  the 
promise  that  is  conditional.  Wherefore,  though 
there  be  a  real,  yea,  an  eternal  dilTerence  in 
tliese  things  (with  others)  between  the  com- 
ditional  and  absolute  promise;  yet  again  in 
other  respects  there  is  a  blessed  harmony  be- 


56  COME    AND    WELCOME 

tween   them  ;    as   may  be   seen    in    these    par- 
ticulars. 

First.  The  conditional  promise  calls  for  re- 
pentance, the  absolute  gives  it.  Acts  v.  30,  31. 

Secondly.  The  conditional  promise  calls  for 
faith,  the  absolute  promise  gives  it.  Zeph.  iii. 
12;  Rom.  xv.  12. 

Thirdly.  The  conditional  promise  calls  for 
a  new  heart,  the  absolute  promise  gives  it. 
Ezek.  xxxvi.  26. 

Fourthly.  The  conditional  promise  calls  for 
holy  obedience,  tlie  absolute  promise  gives  it, 
or  causes  it.  Ezek.  xxxvi.  27. 

And  as  they  harmoniously  agree  in  this  ;  so 
again,  the  conditional  promise  blesses  tlie  man, 
Avho  by  the  absolute  promise  is  endued  with  its 
fruit :  as  for  instance  : — 

First.  The  absolute  promise  makes  men  up- 
right, and  then  the  conditional  follows,  saying, 
"  Blessed  are  the  undefiled  in  the  way,  who 
walk  in  the  way  of  the  Lord."    Ps.  cxix.   1. 

Secondly.  The  absolute  promise  gives  to 
this  man  the  fear  of  the  Lord,  and  then  the  con- 
ditional follows,  saying,  "  Blessed  is  every  one 
that  fearetli  the  Lord."  Ps.  cxxviii.  1. 

Thirdly.  The  absolute  promise  gives  faith, 
and  then  the  conditional  follows,  saying, 
*'  Blessed  is  he  that  believeth."  Zeph.  iii.  12  ; 
Luke  i.  45. 

Fourthly.  The  absolute  promise  brings  free 
forgiveness  of  sins,  and  the  conditional  says, 
*'  Blessed  are  they  whose  iniquities  are  forgiven, 
and  whose  sin  is  covered."  Rom.  iv.  7. 

Fifthly.    The  absolute    promise    says,    that 


TO    JESUS    CHRIST.  57 

God*8  elect  shall  hold  out  t(»  the  end,  then  the 
conditional  follows  with  this  blessing:  *' lie 
that  shall  endure  unto  the  end,  the  same  shall 
be  saved."   Matt.  xxiv.  13. 

Thus  do  the  promises  g^loriously  serve  one 
another  and  us,  in  tliis  their  harmonious  agree- 
ment. 

Now  the  promise  under  consideration,  is  an 
absolute  promise  :  "  All  that  the  father  giveth 
me,  shall  come  to  me." 

This  promise,  therefore,  as  is  said,  has  in 
itself  all  those  things  to  bestow  upon  us,  that 
the  conditional  calls  for  at  our  hands.  They 
shall  come  !  Shall  they  come  ?  Yes,  they  shall 
come.  But  how  if  they  want  those  thinirs,  those 
graces,  power,  and  heart,  without  which  they 
cannot  come  ?  Why,  shall  come  answers  all 
this,  and  all  things  else  that  may  in  this  matter 
be  objected.  And  here  I  will  take  the  liberty 
to  amplify  thinjrs. 

Objection  I.  But  they  are  dead,  dead  in  tres- 
passes and  sins,  how  shall  they  then  come  ? 

Answer.  Why,  shall  come  can  raise  them 
from  this  death.  *'  The  hour  is  coming,  and 
now  is,  when  the  dead  shall  hear  the  voice  of 
tiic  Son  of  God:  and  they  that  hear  shall  live." 
Thus,  therefore,  is  this  impediment  by  shall 
come  removed  out  of  the  way.  They  shall  hear, 
they  shall  live. 

Object.  2.  But  they  are  Satan's  captives ; 
he  takes  them  captives  at  his  will,  and  he  is 
stronger  than   they;  how   then  can  they  come? 

Ansic.  "Why,  shall  come  hath  also  provided 
a  help  for  this.     Satan  had  bound  that  daughter 


^8  COME    AND    WELCOME 

of  Abraham  so,  that  she  could  by  no  means  lift 
up  herself ;  but  yet  shall  come  set  her  free  both 
in  body  and  soul.  Christ  will  have  them  turned 
from  the  power  of  Satan  to  God.  But  what ! 
must  it  be,  if  they  turn  themselves,  or  do  some- 
thing to  merit  of  him  to  turn  them  ?  No  ;  he  will 
do  it  freely,  of  his  own  good  will.  Alas  !  man, 
whose  soul  is  possessed  with  the  devil,  is  turned 
whithersoever  that  governer  listeth;  is  taken  cap- 
tive by  him,  notwithstanding  his  natural  powers, 
at  his  will  ;  but  what  will  he  do  1  Will  he  hold 
him,  when  shall  come  puts  forth  itself?  Will  he 
then  hinder  him  from  coming  to  Jesus  Christ? 
No;  that  cannot  be  ;  his  power  is  but  the  power 
of  a  fallen  angel ;  but  shall  come  is  the  word  of 
God :  therefore,  shall  come  must  be  fulfilled  ; 
and  the  gates  of  hell  shall  not  prevail  against  it. 
There  were  seven  devils  in  Mary  Magdalene ; 
too  many  for  her  to  get  from  under  the  power 
of;  but  when  the  time  was  come  that  shall  come 
was  to  be  fulfilled  upon  her,  they  give  place,  fly 
from  her,  and  she  comes  indeed  to  Jesus  Christ ; 
according  as  it  is  written,  "  All  that  the  Father 
givcth  me,  shall  come  to  me." 

Th«  man  that  was  possessed  with  a  legion, 
Mark  v.  9,  was  too  much  by  them  captivated 
for  him,  by  human  force,  to  come  ;  yea,  had  he 
had  all  the  men  under  heaven  to  help  him,  had 
he  that  said  he  shall  come,  withheld  his  mighty 
power  :  but  when  this  promise  was  to  be  ful- 
filled upon  him,  then  he  comes,  nor  could  all 
their  power  hinder  him  from  coming.  It  was 
also  this  shall  come  that  preserved  him  from 
death,  when  by  these  evil  spirits  he  was  hurled 


TO    JESUS    CHRIST.  •'ii' 

hilhcr  unci  lliilhe*-  ;  and  it  was  by  (Jod's  jjowrr 
that  nt  last  he  was  set  at  liberty  trom  them,  and 
cnablt'd  indfcd  lo  conic  to  Clirist.  '*  All  that 
the  Father  ^ivcili  ine  shall  cumc  to  me." 

Object.  3.  They  shall,  you  say.  But  how  if 
tliev  will  not  ? 

Ans.  True,  there  are  some  "nien  who  say, 
*' We  are  lords;  we  will  come  no  more  unto 
thee."  Jer.  ii.  31.  But,  as  God  says  in  another 
case,  if  they  are  included  in  those  who  shall 
come  to  me,  "  They  shall  know  whose  word 
shall  stand,  mine  or  theirs  "  Jer.  xliv.  2S.  Here 
then  is  the  case :  we  must  now  see  who  w  ill  be 
the  liar;  he  that  sn'nh^  I  will  not,  or  he  that 
saith,  he  shall  come  to  me.  Shall  come  was 
.spoken  by  him  that  is  of  power  to  perform  his 
word.  "  Son,  go  work  to  day  in  my  vineyard," 
said  the  Father  ;  but  he  answered,  and  said,  "I 
w  ill  not."  What  now  ?  Will  he  be  able  to  stand 
to  his  refusal  ?  Will  he  jiursue  his  des])erate 
denial  ?  No  ;  he  afterwards  repented  and  w  ent. 
But  how  came  he  by  that  repentance  ?  Why,  it 
was  wrapped  up  for  him  in  the  absolute  j)ro- 
mise ;  and,  therefore,  notwithstanding  he  said, 
**  /  will  not,^^  he  afterwards  repented  and  went. 
By  this  parable,  Jesus  Christ  sets  forth  the  ob- 
stinacy of  the  sinners  of  the  world,  as  touching 
their  coming  to  him  :  they  will  not  come, 
thougli  threatened — yea,  though  life  be  oflered 
tliem  u\)0\\  condition  of  coming. 

But  now,  when  the  absolute  promise  of  God 
comes  to  be  fulfilled  u})on  them,  then  they 
come  ;  because  by  that  j)romise  a  cure  is  pro- 
vided against  the  rebellion  of  their  wills  :  "  Thy 


60  COME    AND    WELCOME 

people  shall  be  willing  in  the  day  of  thy  power." 
Psalm  ex.  3.  Thy  people  :  what  people  ?  Why 
the  people  that  thy  Father  hath  given  thee.  The 
obstinacy  and  plague  that  is  in  the  will  of  that 
people,  shall  be  taken  away,  and  they  shall  be 
made  willing'. 

He  that  had  seen  Paul  in  the  midst  of  his 
outrages  against  Christ,  his  gospel,  and  people, 
would  hardly  have  thought  that  he  would  ever 
have  been  a  follower  of  Jesus  Christ,  especially 
since  he  went  not  against  his  conscience  in  per- 
secuting of  them.  He  thought,  verily,  that  he 
ouo^ht  to  do  what  he  did.  But  he  was  a  chosen 
vessel,  given  by  the  Father  to  the  Son  ;  and  now 
the  time  being  come  of  his  conversion,  behold, 
he  is  over-mastered,  astonished,  and  with  trem- 
bling and  reverence,  in  a  moment  becomes  will- 
ing to  be  obedient  to  the  heavenly  call.  Acts  ix. 

And  were  not  they  far  gone  of  whom  you 
read.  Acts  ii.,  who  had  their  hands  and  hearts 
in  the  murder  of  the  Son  of  God  ;  and  to  show 
their  resolvedness  never  to  repent  of  that  horrid 
act,  said,  "  His  blood  be  on  us  and  our  children  ?" 
But  must  their  obstinacy  rule  ?  Must  they  be 
bound  to  their  own  ruin,  by  the  rebellion  of  their 
stubborn  wills  ?  No,  not  those  the  Father  gave 
to  Christ :  wherefore,  at  the  time  appointed,  the 
absolute  promise  takes  them  in  hand,  and  then 
they  come  indeed,  crying  out  to  Peter  and  the  rest 
of  the  apostles,  "Men  and  brethren,  what  shall 
we  do?"  No  stubbornness  of  man's  will  can  stand, 
when  God  hath  absolutely  said  the  contrary. 

The  Lord  spake  unto  Manasseh,  (and  to  his 
people  by  the  prophets,)  but  would  he  hear  ? 


TO      JK81I8    rilKIST  61 

No,  he  would  not.  But  shall  Maiiassch  ronio  off 
thus?  N«»,  ho  shall  not.  'riicreforc,  ho,  l)ciii{r 
also  of  those  whom  the  Father  had  triven  to  the 
Son,  rotnrs  at  last  bowing^  and  hendinc: ;  he 
huini)h's  liimself  greatly,  and  made  8np])liration 
to  the  Lord,  and  prayed  unto  him,  and  he  wan 
entreated  of  him,  and  had  mercy  upon  him. 
2  Cljron.  xxxii.  12. 

The  thief  upon  the  cross,  at  first,  did  rail 
with  his  fidlow,  upon  Jesus  Christ;  hut  he  was 
one  that  the  Father  had  given  to  him.  And  be- 
hold, by  virtue  of  that  absolute  promise,  how 
soon  lie  lea veshis  railing,  and  falls  to  supplicating 
the  Son  of  God  for  mercy  !  "Lord,"  saith  he, 
''  remember  me  when  thou  comest  into  thy  king- 
dom." Luke  xxiii.  39-42. 

Ohjrct.  4.  They  shall  come,  say  you  ;  but 
bow  if  they  be  blind,  and  see  not  the  way  ?  For 
some  are  kept  olf  from  Christ,  not  only  by  the 
obstinacy  of  their  will,  but  by  the  blindness  of 
their  mind  :  now,  if  they  be  blind,  how  shall  they 
come  ? 

An.^.  The  question  is  not,  are  they  blind  ? 
but,  are  they  within  the  reach  and  power  of  shall 
cornel  If  so,  that  Christ  that  said,  Mr?/ shall  come, 
will  find  them  eyes,  or  a  guide,  or  both,  to  bring 
them  to  himself.  Must  is  for  the  King.  If  they 
shall  come,  they  shall  come  ;  no  impediment 
shall  hinder. 

The  Thessalonians'  darkness  did  not  hinder 
them  from  being  the  children  of  light:  "I  am 
come,"  said  Christ,  "  that  they  which  see  not, 
might  see."     And   if  he  saith,  "  See,   ye  blind 

6 


bs5  COME  AND   WELCOME 

that  have  eyes,"  who  shall  hinder  it  ?  Eph.  v.  8  i 
John  ix.  39 ;  Isa.  xliii.  8. 

This  promise,  therefore,  as  I  said,  hath  in  it- 
self all  things  that  are  necessary  to  the  complete 
fulfilling  of  it.  They  shall  come.  But  it  is  ob- 
jected, that  they  are  blind.  Well,  Shall  come  is 
still  the  same,  and  continueth  to  say,  they  shall 
come  to  me  :  therefore  he  saith  again,  "  I  will 
bring  the  blind  by  a  way  that  they  knew  not;  I 
will  lead  them  in  paths  that  they  have  not  known  : 
I  will  make  darkness  light  before  them,  and 
crooked  things  straight.  These  things  will  I  do 
unto  them,  and  not  forsake  them."  Isa.  xlii.  16. 

Mark,  I  will  bring  them,  though  they  be  blind ; 
I  will  bring  them  by  a  way  they  knew  not ;  I 
will,  I  will ;  and  therefore,  they  shall  cowe  to 
mc. 

Object.  5.  But  how  if  they  have  exceeded 
many  in  sin,  and  so  made  themselves  far  more 
abominable  ?  They  are  the  ring-leading  sinners 
in  the  country,  the  town,  or  family. 

Ans.  What  then  ?  Shall  that  hinder  the  ex- 
ecution o(  shall  come  ?  It  is  not  transgressions, 
nor  sins,  nor  all  their  transgressions  in  all  their 
sins  (if  they  are  given  by  the  Father  to  Christ  to 
save  them)  that  shall  hinder  this  promise,  that  it 
should  not  be  fulfilled  upon  them.  "In  those 
days,  and  in  that  time,"  saith  the  Lord,  "  the  in- 
iquity of  Israel  shall  be  sought  for,  and  not  be 
found."  Jer.  i.  20.  Not  that  they  had  none  ;  for 
they  abounded  in  transgression,  Ezek.  xvi.  48  ; 
but  God  would  pardon,  cover,  hide,  and  put  them 
away,  by  virtue  of  his  absolute  promise,  by  which 


TO    JKSl'S    CHRIST. 


63 


they  arc  pivon  to  Clirisl  to  sfivr  ihrm.  ♦'And  I 
will  rlransc  ihein  from  nil  their  iniquity,  uhrrc- 
by  tljcv  have  sinned  against  me;  and  I  will  par- 
don all  ihcir  ini(iuities  whrrehy  thoy  have  IrauH- 
gressed  against  me.  And  it  shall  be  to  me  .1 
name  of  joy,  a  praise,  and  an  honor,  before  all 
the  nations  of  the  earth,  which  shall  hear  all  the 
good  that  I  do  unto  them;  and  they  shall  fear 
and  tremble  for  all  the  goodness,  and  for  all  the 
prosperity  that  I   procure   unto   it.  Jer.   xxxiii. 

8,  9. 

Object.  6.  Rut  how  if  they  have  not  faith 
and  repentance?     How  shall    they  come  then? 

Ans.  Why,  he  that  saith,  they  shall  comCy 
shall  he  not'make  it  out  ?  If  they  shall  come, 
they  shall  come  :  and  he  that  hath  said,  thrij 
shall  come,  if  faith  and  repentance  be  the  way 
to  come,  as  indeed  they  are,  then  faith  and  re- 
pentance shall  be  given  to  them  ;  for  shall  come 
must  be  fulfilled  on  them. 

First.  Faith  shall  be  given  them  :  "  I  will 
also  leave  in  the  midst  of  thee  an  atllictcd  and 
poor  people,  and  ihcy  shall  trust  in  the  name 
of  the  Lord."  "  There  shall  be  a  root  of  Jesse, 
and  he  that  shall  rise  to  reign  over  the  Gentiles  ; 
in  him  shall  the  Gentiles  trust."  Zeph.  iii.  12  ; 
Rom.  XV.   12. 

Secondly.  They  shall  have  repentance.  He 
is  exalted  to  give  repentance.  "  They  shall 
come  weeping,  and  seeking  the  Lord  their  God." 
And  again,  "  With  weeping  and  with  supplica- 
tions will  I  lead  them."     Jer.  xxxi.  9. 

T  told  you  before,  that  an  absolute  promi-e 
hath  all  conditional  ones  included  in  it,  and  also 


64  COME    AND    WELCOME 

provision  to  answer  all  those  qualificutions  that 
they  propound  to  him  that  seeks  for  their  bene- 
fit. And  it  must  be  so  ;  for  ii  shall  come  be  an 
absolute  promise,  as  indeed  it  is,  then  it  must  be 
fulfilled  upon  every  one  of  those  concerned 
therein.  I  say  it  must  be  fulfilled,  if  God  can, 
by  grace,  and  his  absolute  will,  fulfil  it.  Be- 
sides, cominjs^  and  believing  is  all  one,  according 
to  John  vi.  35,  "  He  that  cometh  to  me  shall 
never  hunger,  and  he  that  believeth  on  me  shall 
never  thirst." 

Then,  when  he  saith,  they  shall  come,  it  is 
as  much  as  to  say,  they  shall  believe,  and  conse- 
quently repent,  to  the  saving  of  the  soul.  So, 
then,  the  present  want  of  faith  and  repentance 
cannot  make  this  promise  of  God  of  none  effect. 
I  will  give  them  a  heart,  I  will  give  them  my 
Spirit,  I  will  give  them  repentance,  I  will  give 
them  faith.  Mark  these  words  !  "  If  any  man 
be  in  Christ,  he  is  a  new  creature."  But  how 
came  he  to  be  a  new  creature,  since  none  can 
create  but  God  ?  Why,  God  indeed  doth  make 
them  new  creatures.  "  Behold,"  saith  he,  "  I 
make  all  things  new."  And  hence  then  it  fol- 
lows, even  after  he  had  said,  they  are  *'  new  crea- 
tures, and  all  things  are  of  God,"  that  all  this 
new  creation  stands  in  the  several  operations, 
and  special  workings  of  the  Spirit  of  grace,  who 
is  God.  2  Cor.  V.  17,  18. 

Object.  7.  But  how  shall  they  escape  all  those 
dangerous  opinions,  that,  like  rocks  and  quick- 
sands, are  in  the  way  in  which  they  are  going  ? 

Ans.  Indeed,  this  age  is  an  age  of  errors,  if 
ever  there  was  an  age  of  errors  in  the  world ; 


TO    JESrs    CHRIST.  65 

but  yet  the  p;ift  of  the  Father,  laid  claim  to  by  the 
Son  in  the  text,  must  needs  esrnj)e  them,  and  in 
conrlusion  come  to  him.  Not  l)iit  that  they  may 
be  iissaulteil  by  them  ;  yea,  and  also  for  tlie  time, 
entan«rle(l  and  detained  by  them  from  the  bishop 
of  their  souls  ;  but  the  chains  and  fetters,  that 
those  fjiven  to  Christ  are  entangled  in,  shall  be 
broken,  and  they  shall  comcy  because  he  hath 
said  tliev  shall  come  to  him. 

And  therefore,  of  such  it  is  said,  God  will 
guide  them  with  his  eye,  with  his  counsel,  by 
his  Spirit,  and  that  in  the  way  of  peace  ;  by  the 
spriuf^s  of  water,  and  into  all  truth.  Ps.  xxxii. 
8.  ;  Ixxiii.  2-t ;  John  xvi.  13  ;  Luke  i.  79.  So 
tlien  he  that  hath  such  a  sfuide,  (and  all  that  the 
Father  piveth  to  Christ  shall  have  it,)  shall 
escape  those  dangers,  he  shall  not  err  in  the 
way  ;  yea,  though  he  be  a  fool,  he  shall  not  err 
therein.  Isa.  xxxv.  R  For  of  every  such  a  one 
it  is  said,  "  Thine  ears  shall  hear  a  word  behind 
thee,  savinfr.  This  is  the  way,  walk  ye  in  it,  when 
ye  turn  to  the  ri<rht  hand,  and  when  ye  turn  to 
the  left."  Isa.  xxx.  21. 

There  were  thieves  and  robbers  before  Christ's 
cominir,  as  there  are  also  now  :  but,  saith  he,  the 
sheep  did  not  hear  them. 

And  why  did  they  not  hear  them,  but  because 
they  were  under  the  power  oC  shall  come,  that 
absolute  promise,  that  had  the  sjrace  in  itself  to 
make  them  able  ri<rhtly  to  distini^uish  voices? 
"  My  sheep  hear  my  voice."  But  how  came  they 
to  hear  it  ?  \Vhy,  to  them  it  is  iriven  to  know 
and  to  hear,  and  that  distinguishinplv.  John  x, 
16  ;  V.  27. 

6* 


66  COME    AND    WELCOME 

Further,  the  very  plain  sentence  of  the  text 
makes  provision  against  all  these  things  ;  for, 
saith  it,  "  All  that  the  Father  giveth  me,  shall 
come  to  me  ;"  that  is,  shall  not  be  stopped,  or 
be  allured  to  take  up  any  where  short  of  me  ; 
nor  shall  they  turn  aside,  to  abide  with  any  be- 
sides me. 

Shall  come  to  me. 

To  me !  By  these  words  there  is  further  in- 
timated (though  not  expressed)  a  double  cause 
of  their  coming  to  him. 

First.  There  is  in  Christ  a  fullness  of  all  that 
is  needful  to  make  us  happy. 

Secondly.  Those  that  indeed  come  to  him,  do 
therefore  come  to  him,  that  they  may  receive  it 
at  his  hand. 

As  for  the  first  of  these,  there  is  in  Christ  a 
fullness  or  all-sufficiency  of  all  that  is  needful  to 
make  us  happy.  Hence  it  is  said,  "  For  it 
pleased  the  Father,  that  in  him  should  all  fullness 
dwell."  And  again,  "  Of  his  fullness  have  all 
we  received,  and  grace  for  grace."  Col.  i,  19 ; 
John  i.  16.  It  is  also  said  of  him,  that  his  riches 
is  unsearchable  :  "  The  unsearchable  riches  of 
Christ."  Eph.  iii.  8.  Hear  what  he  saith  of  him- 
self:  "  Riches  and  honor  are  with  me  ;  yea,  du- 
rable riches  and  righteousness.  My  fruit  is  bet- 
ter than  gold,  yea,  than  fine  gold  ;  and  my  rev- 
enue than  choice  silver.  I  lead  in  the  way  of 
righteousness,  in  the  midst  of  the  paths  of  judg- 
ment ;  that  I  may  cause  those  that  love  me  to 
inherit  substance  ;  and  I  will  fill  their  treasures." 
Prov.  viii.  18-21. 


TO    JESTS    CHRIST.  fft 

Thus  in  general.     Dut  niort;  particularly  : 

First.  There  is  that  liglit  in  Christ  that  is 
sufllciint  lo  had  tlicin  nut  of,  and  from,  all  that 
tlarknt'SH,  in  ilic  midst  oi'  wiiich  all  others  but 
tiicin  titat  conic  to  him,  stumble,  and  fall,  and 
perish.  **  I  am  the  lipht  of  tlic  world,"  saith 
he:  "lie  that  folloueth  me  shall  not  walk  in 
darkness,  but  shall  have  tlic  light  of  life."  John 
viii.  12.  Man  by  nature  is  in  darkness,  and 
walkelh  in  darkness,  and  knows  not  whillier  he 
goes,  for  darkness  has  blinded  his  eyes;  neither 
can  any  tliiiii{  but  Jesus  Christ  lead  men  out  of 
this  darkness.  Natural  conscience  cannot  do 
it;  the  ten  commandments,  though  in  the  hearts 
of  men,  cannot  do  it.  This  prerogative  belongs 
only  to  Jesus  Christ. 

Siwmdly.  There  is  life  in  Christ,  that  is  to 
he  found  nowhere  else;  John  v.  40;  life,  as  a 
j)rinci])lc  in  the  soul,  by  which  it  shall  be  aided 
and  enabled  to  do  that  which  through  him  is  plea- 
sing to  God  :  *'  lie  tliat  believcth  on,"  or  cometh 
to  '*  mc,"  sailh  he,  '*  as  the  Scripture  hath  said, 
out  of  his  belly  shall  flow  rivers  of  living  water." 
John  vii.  38.  Without  this  life  a  man  is  dead, 
wlielher  he  be  bad,  or  whether  he  be  good ;  that 
is,  good  in  his  own  and  other  men's  esteem. 
There  is  no  true  and  eternal  life,  but  what  is  in 
the  mc  that  speakcth  in  the  text. 

There  is  also  life,  for  those  that  come  to  him, 
to  be  had  i>y  faith  in  his  llesh  and  blood  ;  *'  He 
that  eatcth  mc,  sliall  live  by  mc."  John  vi.  57. 

And  this  is  a  life  airainst  that  death  that  comes 
Iiy  the  guilt  of  sin,  and  the  curse  of  the  law, 
under  whicii  all  men  arc,  aix]  for  ever  must  be, 


68  COME    AND    WELCOME 

unless  they  go  to  him  who  speaks  in  the  text : 
"Whoso  findeth  me,"  saith  he,  "findeth  life ;" 
deliverance  from  that  everlasting-  death  and 
destruction,  which  without  me  he  shall  be  de- 
voured by.    Prov.  viii.  35. 

Nothing  is  more  desirable  than  life,  to  him 
that  hath  in  himself  the  sentence  of  condemna- 
tion ;  and  here  only  is  life  to  be  found.  This 
life,,  eternal  life,  is  in  his  Son ;  1  John  v.  10 ; 
that  is,  in  him  that  saith  in  the  text,  *' All  that 
the  Father  hath  given  me,  shall  come  to  me." 

Thirdly.  The  person  speaking  in  the  text,  is 
he  alone  by  whom  poor  sinners  have  admittance 
to,  and  acceptance  with  the  Father,  because  of 
the  glory  of  his  righteousness,  by,  and  in  which, 
he  presents  them  amiable  and  spotless  in  his 
sight :  neither  is  there  any  way  besides  him  so 
to  come  to  the  Father  ;  "  I  am  the  way,"  says 
he,  "  the  truth,  and  the  life  ;  no  man  cometh  to 
the  Fatlier,  but  by  me."  John  xiv.  6.  All 
other  ways  to  God  are  dead  ;  the  destroying 
cherubims  stand  with  flaming  swords,  turning 
every  way  to  keep  all  others  from  his  presence  ; 
Gen.  iii.  24  ;  I  say,  all  others  but  them  that  come 
by  him. 

"  I  am  the  door  ;  by  me,"  saith  he,  "  if  any 
man  enter  in,  he  shall  be  saved."  John  x.  9. 

The  person  speaking  in  the  text  is  he,  and 
only  he,  that  can  give  stable  and  everlasting 
peace  ;  therefore,  saith  he,  "  my  peace  I  give 
unto  you :"  my  peace,  which  is  peace  with  God, 
peace  of  conscience,  and  that  of  an  everlasting 
duration.  My  peace,  peace  that  cannot  be 
matched,  "  not  as  the  world  giveth,  give  I  imto 


TU    JESUS    CHRIST.  09 

you  ;"  for  llu;  world's  peace  is  but  carnal,  and 
transitory ;  but  mine  is  divine  and  eternal. 
Hence  it  is  called  the  peace  of  God,  that  passcth 
all  uudrrstandijis;-. 

Fourthly.  The  person  speaking  in  the  text, 
hath  eiiou£Th  of  all  thiiijrs,  truly,  spiritually  good, 
to  satisfy  the  desire  of  every  longing  soul.  And 
*'  Jesus  stood  and  cried,  saying.  If  any  man 
thirst,  let  him  come  unto  me,  and  drink."  And 
"  I  will  give,  unto  him  that  is  atliirst,  of  the 
fountain  of  the  water  of  life  freely."  John  vii, 
37  ;  Rev.  xxi.  G. 

Fifthly.  With  the  person  speaking  in  the 
text  is  power  to  perfect  and  defend,  and  deliver 
those  that  come  to  him  for  safeguard.  "  All 
power,"  saith  he,  "  is  given  unto  me,  in  heaven 
and  in  earth."    Matt,  xxviii.  18. 

Thus  miglit  I  multiply  instances  of  this  na- 
ture, in  abundance  :   but, 

iSiathly.  They  that  in  truth  do  come  to  him, 
do  therefore  come  to  him,  that  they  may  receive 
it  at  his  hand.  They  come  for  light,  they  come 
for  life,  they  come  for  reconciliation  with  God; 
they  also  come  for  peace  ;  they  come  that  their 
souls  may  be  satisfied  with  spiritual  good,  and 
that  they  may  be  protected  by  him  against  all 
spiritual  and  eternal  damnation  ;  and  he  alone 
is  able  to  give  them  all  this,  to  the  fulfilling  of 
iheir  joy  to  the  full,  as  they  also  find  when  they 
come  to  him. 

This  is  evident. 

First.  From  the  plain  declaration  of  those 
that  already  are  come  to  him.  "  Being  justified 
by  faith,  we  have  peace  with  God,  through  our 


70  COME    AND    WELCOME 

Lord  Jesus  Christ ;  by  whom  also  we  hare 
access  by  faith  into  this  grace  wherein  we  stand, 
and  rejoice  in  hope  of  the  glory  of  God."  Rom. 
V.  1,  2. 

Secondly.  It  is  evident,  also,  in  that  while 
they  keep  their  eyes  upon  him,  they  never  desire 
to  change  him  for  another,  or  to  add  to  them- 
selves some  other  thing,  together  with  him,  to 
make  up  their  spiritual  joy  :  *'  God  forbid,'*  said 
Paul,  "  that  I  should  glory,  save  in  the  cross  of 
our  Lord  Jesus  Christ."  "Yea,  and  I  count  all 
things  but  loss,  for  the  excellency  of  the  know- 
ledge of  Christ  Jesus  my  Lord  ;  for  whom  I 
have  suffered  the  loss  of  all  things,  and  do  count 
them  but  dung,  that  I  may  win  Christ,  and  be 
found  in  him,  not  having  mine  own  righteous- 
ness, which  is  of  the  law,  but  that  which  is 
through  the  faith  of  Christ,  the  righteousness 
which  is  of  God  by  lliith."  Phil.  iii.  8.  9. 

Thirdly.  It  is  evident,  also,  by  their  earnest 
desires  that  others  might  be  made  partakers  of 
their  blessedness.  "  Brethren,"  said  Paul,  "  my 
heart's  desire  and  prayer  to  God  for  Israel  is, 
that  they  might  be  saved  ;"  that  is,  by  that  way 
that  he  expected  to  be  saved  himself;  as  he  saith 
also  to  the  Galatians  :  "  Brethren,"  saith  he,  "  I 
beseech  you  be  as  I  am,  for  I  am  as  ye  are  :" 
that  is,  I  am  a  sinner  as  ye  are.  Now  I  beseech 
you  seek  for  life,  as  I  am  seeking  of  it; — as  if 
he  would  say,  "  for  there  is  a  sufficiency  in  the 
Lord  Jesus  both  for  me  and  you." 

Fourthly.  It  is  evident,  also,  by  the  triumph 
that  such  men  make  over  all  their  enemies,  both 
bodily  and  spiritu:iL     "  Now  thanks  be  to  God;'* 


T«    JE8UK    CIIIU8T.  71 

sail!  Paul,  "  wlu)  always  rausclli  us  to  triumph 
ill  Chiist."  Aiitl,  "  ^Vh(^  shall  separate  us  from 
the  love  of  Christ?"  Ami  u«rain,  "O  death, 
Mherc  is  thy  sling  ?  O  grave,  where  is  thy  vic- 
tory ?  The  sting  of  death  is  sin  ;  and  the 
strength  of  sin  is  the  law.  IJut  thanks  he  to 
God,  who  giveth  us  the  victory,  through  our 
Lord  Jesus  Christ."  2  Cor.  ii.  14  ;  Rom.  viii. 
r].') ;   1  Cor.  XV.  55-4)7. 

Fifthly.  It  is  evident,  also,  for  that  ihcy  are 
made  by  the  glory  of  that  which  they  have 
foujid  in  liim,  to  sutler  and  endure  what  the 
devil  and  Iiell  itself  hath,  cr  could  invent,  as  a 
means  to  separate  them  from  him.  Again, 
*'  Who  shall  separate  us  from  the  love  of  Christ  ? 
shall  tribulation,  or  distress,  or  persecution,  or 
famine,  or  nakedness,  or  peril,  or  sword  ?  (as  it 
it  is  written,  For  thy  sake  wc  are  killed  all  the 
day  long;  we  arc  accounted  as  sheep  for  the 
slaughter.)  Nay,  in  all  these  things  we  are  more 
than  conquerors,  through  him  that  loved  us.  For 
I  am  persuaded,  that  neither  death,  nor  life,  nor 
angels,  nor  principalities,  nor  powers,  nor  things 
present,  nor  things  to  come,  nor  height,  nor 
depth,  nor  any  other  creature,  shall  be  able  to 
separate  us  from  the  love  of  God,  which  is  in 
Christ  Jesus  our  Lord.     Rom.  viii.  35-39. 

Shall  come  to  mc.  Oh,  the  heart-attracting 
glory  that  is  in  Jesus  Christ,  when  he  is  discov- 
ered to  draw  those  to  him  that  are  given  to  him 
of  the  Father!  Therefore,  those  that  came  of 
old  rendered  this  as  the  cause  of  their  coming  to 
him:  "And  we  beheld  his  glory,  the  glory  as 
of  tJie  only  begotten  of  the  Father."   John  i.  11. 


72  COME    AND    WELCOME 

And  the  reason  why  others  come  not,  but  perish 
in  their  sins,  is  for  want  of  a  sight  of  his  glory. 
"If  our  gospel  be  hid,  it  is  hid  to  them  that  are 
lost ;  in  whom  the  God  of  this  world  hath  blinded 
the  minds  of  them  which  believe  not,  lest  the 
light  of  the  glorious  gospel  of  Christ,  who  is  the 
image  of  God,  should  shine  unto  them."  2  Cor. 
iv.  3,  4. 

There  is  therefore  heart-drawing  glory  in 
Jesus  Christ,  which,  when  discovered,  draws  the 
man  to  him  ;  wherefore,  by  shall  come  to  me, 
Christ  may  mean,  when  his  glory  is  discovered, 
then  they  must  come,  then  they  shall  come  to 
me.  Therefore,  as  the  true  comers  come  with 
weeping  and  relenting,  as  being  sensible  of  their 
own  vileness  ;  so  again,  it  is  said,  that  "  the  ran- 
somed of  the  Lord  shall  return,  and  come  to  Zion 
with  songs  and  everlasting  joy  upon  their  heads  : 
they  shall  obtain  joy  and  gladness,  and  sorrow 
and  sighing  shall  flee  away ;"  that  is,  at  the  sight 
of  the  glory  of  that  grace  that  shows  itself  to 
them  now,  in  the  face  of  our  Lord  Jesus  Christ, 
and  the  hopes  that  they  may  now  have,  of  being 
with  him  in  the  lieavenly  tabernacles.  Therefore 
it  saith  again,  "  with  gladness  and  rejoicing  shall 
they  be  brought;  they  shall  enter  into  the 
King's  palace."     Isa.  xxxv.   10;  Ps.  xlv.   15. 

There  is  therefore  heart-attracting  glory  in 
the  Lord  Jesus  Christ ;  which,  when  discovered, 
subjects  the  heart  to  the  word,  and  makes  us 
come  to  him. 

It  is  said  of  Abraham,  that  when  he  dwelt  in 
Mesopotamia,  the  God  of  glory  appeared  unto 
him,  Acts  vii.  3,  saying,  "  Get  thee  out  of  thy 


TO    JKSU8    CHRIST.  7S 

country. "  Aiul  what  thru  ?  Wliy,  away  he  went 
from  his  house  and  frieruls,  and  all  the  world 
could  not  slay  him.  Now,  as  the  Psalmist  says, 
"Who  is  this  king  of  g^lory  ?" — He  answers, 
*'  The  Lord,  nufijhty  in  hattle."  And  who  was 
tliat,  hnt  he  tliat  s])oiled  principalities  and  powers 
when  he  did  haiij^  on  the  tree,  triumphing  over 
ihenj  tliereon  ?  And  who  was  that  but  Jesus 
Christ,  even  the  person  speakinir  in  t})c  text? 
Therefore  he  saith  of  Abraham,  "  He  saw  this 
<lay  ;''  yea,  saith  he  to  the  Jews,  "  your  father 
Abraham  rejoiced  to  see  my  day,  arul  he  saw  it, 
and  was  glad."  Ps.  xxiv.  8  ;  ('ol.  ii.  15  ;  John 
viii.  56. 

Indeed  the  carnal  man  says  of  Christ,  at  least 
in  his  heart,  Isa.  liii.  1-3,  '*  He  hath  no  form  nor 
comeliness,  and  when  we  shall  see  him,  there  is 
no  beauty  that  we  should  desire  him."  This  he 
speaks,  as  having  never  seen  him.  But  they 
that  stand  in  his  word,  by  the  help  of  his  Holy 
Spirit,  they  will  tell  you  other  thino-s.  "  But 
we,"  say  they,  *'  all,  with  oj)en  face  beholding  as 
in  a  glass  the  glory  of  the  Lord,  are  changed  into 
the  same  image  from  glory  to  jjlory."  2  Cor.  iii. 
IS.  They  see  glory  in  his  person,  glory  in  his 
\in(leri;ikings,  glory  in  tlie  merit  of  his  blood, 
and  fflory  in  the  perfection  of  his  righteousness  ; 
yea.  heart-aftecting,  and  heart-chantring  glory. 

Indeed  his  glory  is  veiled,  and  cannot  be  seen, 
but  as  discovered  by  the  Father.  Matt.  xi.  27. 
It  is  veiled  with  flesh,  with  meanness  of  descent 
from  the  flesh,  and  with  that  iunominv  and  shame 
that  attended  him  in  the  flesh  ;  but  they  that  can, 
in  God's  light,  see  through  these  things,  they 

7 


74  COME    AND    WELCOME 

shall  see  glory  in  him  ;  yea,  such  glory  as  will 
draw  and  pull  their  hearts  unto  him. 

Moses  was  the  adopted  son  of  Pharaoh's 
daughter  ;  and,  for  aught  I  know,  had  been  king 
at  last,  had  he  then  conformed  to  the  present  vani- 
ties that  were  there  at  court ;  but  he  could  not, 
he  would  not  do  it.  Why,  what  was  the  matter  ? 
Why,  he  saw  more  in  the  word  of  Christ  (bear 
with  the  expression)  than  he  saw  in  the  best  of 
all  the  treasures  of  the  land  of  Egypt.  He  "  re- 
fused to  be  called  the  son  of  Pharaoh's  daughter ; 
choosing  rather  to  suffer  affliction  with  the  peo- 
ple of  God,  than  to  enjoy  the  pleasures  of  sin  for 
a  season  ;  esteeming  the  reproach  of  Christ 
greater  riches  than  the  treasures  of  Egypt :  for 
he  had  respect  unto  the  recompense  of  reward. 
He  forsook  Egypt,  not  fearing  the  wrath  of  the 
kinff."  But  what  emboldened  him  thus  to  do  ? 
He  had  a  sight  of  the  person  speaking  in  the 
text :  "  he  endured,  as  seeing  him  who  is  invis- 
ible." But  I  say,  would  a  sight  of  Jesus  have 
thus  taken  away  Moses'  heart  from  a  crown,  and 
a  kingdom,  &c,  had  he  not  by  that  sight  seen 
more  in  him,  than  was  to  be  seen  in  them  ?  Heb. 
xi.  24-27. 

Therefore,  when  he  saith,  shall  come  to  me, 
he  means,  they  shall  have  a  discovery  of  the 
grace  that  is  in  him  ;  and  the  beauty  and  glory 
of  that,  is  of  such  virtue,  that  it  constrains  and 
forces,  with  a  blessed  violence,  the  hearts  of 
those  that  are  given  to  him. 

Moses,  of  whom  we  spake  before,  was  no 
child  when  he  was  thus  taken  with  the  beauteous 
glory  of  his  Lord.     He  was   forty  years  old, 


TO    JESUS    CHRIST.  76 

and  so  rouscijiuntly  was  able,  beinp  a  man  ol 
that  wisdom  and  (>j)j)ortui)itv  as  he  was,  to  make 
the  best  judgment  of  the  things,  and  of  the  good- 
ness of  them,  that  were  before  him  in  the  land 
of  Etrypt.  IJul  he,  even  he  it  was,  that  set  sucli 
low  esteem  upon  the  glory  of  Egypt,  as  to  count 
it  not  worth  the  meddling  with,  when  he  had  a 
sight  of  his  Lord  Jesus  Christ.  This  wicked 
M'orhl  thinks,  that  tlie  fancies  of  a  heaven,  and 
a  haj)piness  hereafter,  may  serve  well  enough 
to  take  the  heart  of  such  as  either  have  not  the 
world's  good  things  to  delight  in,  or  that  are 
fools,  and  know  not  how  to  delight  themselves 
therein.  But  let  them  know  again,  that  we  have 
had  men  of  all  ranks  and  qualities,  who  have 
been  taken  with  the  glory  of  the  Lord  Jesus, 
and  have  left  all  to  follow  him  :  as  Abel,  Seth, 
Enoch,  Noah,  Abraham,  Isaac,  Jacob,  Moses, 
Samuel,  David,  Solomon  ;  and  who  not,  that 
had  either  wit  or  grace  to  favor  heavenly  things? 
Indeed,  none  can  stand  off  from  him,  nor  any 
longer  hold  out  against  him,  to  whom  he  re- 
veals the  glory  of  his  grace. 

And  him  that  cometh  to  me  (/  will  in  nowise 
cast  out.) 

By  these  words  our  Lord  Jesus  doth  set 
forth  the  great  goodness  of  his  nature  towards 
the  coming  sinner.  Before  he  said,  they  shall 
come  :  and  he  declareth  that  with  heart  and  af- 
fections he  will  receive  them.  But,  by  the  way, 
let  me  speak  one  word  or  two  on  the  seeming 
conciitionality  of  this  promise,  with  which  now 
I  have  to  do.  "  And  him  that  cometh  to  me,  I 


76  COME  AND  WELCOME 

will  in  nowise  cast  out."  Whence  it  is  evident 
(some  may  say)  that  Christ's  receiving  us  to 
mercy,  depends  upon  our  coming,  and  so  our 
salvation  by  Christ  is  conditional :  if  we  come, 
we  shall  be  received  ;  if  not,  we  shall  not ;  for 
that  is  fully  intimated  by  the  words.  The  pro- 
mise of  reception  is  only  to  him  that  cometh  : 
"  and  him  that  cometh.^^  I  answer,  that  the 
coming,  in  these  words  mentioned  as  a  condition 
of  being  received  to  life,  is  that  which  is  pro- 
mised, yea,  concluded  to  be  effected  in  us  by  the 
promise  going  before.  In  those  latter  words, 
coming  to  Christ  is  implicitly  required  of  us  : 
and  in  the  words  before,  that  grace  that  can  make 
us  come  is  positively  promised  to  us.  "  All  that 
the  Father  giveth  me,  shall  come  to  me  ;  and  him 
that  cometh  to  me,  I  will  in  nowise  cast  out.'* 
We  come  to  Christ,  because  it  is  said,  we  shall 
come :  so  that  the  condition  which  is  expressed 
by  Christ  in  these  latter  words,  is  absolutely  pro- 
mised in  the  words  before.  "  They  shall  come, 
and  I  will  not  cast  them  out." 

And  him  that  cometh. 

He  saith  not,  and  him  that  is  come,  but  "  him 
that  cometh." 

To  speak  of  these  words  : — 1.  In  general. 
2.  More  particularly  : 

In  general :  They  suggest  to  us  these  four 
thing's  : 

First.  That  Jesus  Christ  doth  build  upon  it, 
that  since  the  Father  gave  his  people  to  him, 
they  shall  be  enabled  to  come  to  him.  As  if  he 
should  say,  I  know  that  since  they  are  given  to 


«*» 


TO    JESUS    CHRIST.  77 

mc,  ihcy  shall  be  enabled  to  come  unto  nic. 
He  saitji  not,  if  they  come,  or  1  suppose  they 
will  come  ;  but,  and  him  that  comcth.  By  these 
words,  therelore,  he  shcnvs  us,  that  he  address- 
eth  himself  to  the  receiving  of  them  whom  the 
Father  pave  to  him,  to  save  them. 

Secondly,     (^hrist  also   sugjjcstod    by    these 
words,  that  he  very  well  knoweth  who  are  given 
to  him  :    not  bv  their  con.inff  to  him,  but  l)y  their 
being  given  to  him.      "  All  tiiat  the  Father   giv- 
eth  me,  shall  come  to  mc  ;  and  him  that  cometh," 
cV^c.     This  "  him"  he  knoweth   to   be   one  that 
the  Father  halh  griven  him  ;  and  therefore  he  re- 
ceiveth  him,  even  because  the  Father  hath  given 
him  to  him.  John  x.      "  I  know  my  sheep,"  saith 
he  :   "  Other  sheep  I  have,"  said  he,  "  which  are 
not  of  this  fold  ;"  not  of  the  Jewish  church  ;   but 
those  that  lie  in  their  sins,  even  the  rude  and  bar- 
barous   Gentiles.     Therefore,    when   Paul    was 
afraid  to  stay  at  Corinth,  from  a  supposition  that 
some  mischief  migrht  befall  him  there  ;   '*  Be  not 
afraid,"  said  the  Lord  Jesus  to  him,  '*  but  speak, 
and  liold  not  thy  peace  ;   for  I  have  mucli  people 
in  this  city."   Acts  xviii.  9,  10.     The  people  that 
the  Lord  here  speaks  of,  were  not  at  this  time  ac- 
counted his,  by  reason  of  a  work  of  conversion 
that  already  had  passed  upon  them,  but  by  virtue 
of  the  gift  of  the  Father,  for  he  had  given  them 
unto  him  ;   therefore  was  Paul   to  stay  here,   to 
speak  the  word  of  the  Lord  to  them,  that  by  his 
speaking,  the  Holy  Ghost  might  effectually  work 
in  their  souls,  causing  them  to  come  to  him,  who 
was  also  ready  with  heart  and   soul   to   receive 
them. 


78  COME    AND    WELCOME 

Thirdly.  Christ  by  these  words  also  suggest- 
eth,  that  no  more  come  unto  him  than  indeed  are 
given  him  of  the  Father  :  for  the  "  him"  in  this 
place,  is  one  of  the  "  all"  that  by  Christ  was 
mentioned  before.  "  All  that  the  Father  giveth 
me  shall  come  to  me  ;  and  every  '  him'  of  that 
*  air  I  will  in  nowise  cast  out."  This  the  apos- 
tle insinuates,  Vv^here  he  saith,  "  He  gave  some 
apostles,  and  some  prophets,  and  some  evange- 
lists, and  some  pastors  and  teachers  ;  for  the  per- 
fecting of  the  saints,  for  the  work  of  the  ministry, 
for  the  edifying  of  the  body  of  Christ :  till  we 
all  come  in  tlie  unity  of  the  faith,  and  of  tlie 
knowledge  of  the  Son  of  God,  unto  a  perfect  man, 
unto  the  measure  of  the  stature  of  tlie  fullness  of 
Christ."   Ephes.  iv.  11-13. 

Mark,  as  in  the  text,  so  here,  he  speaketh  of 
all  ;  "  until  we  all  come."  We  all  !  All  who  ? 
Dou])tless,  all  that  the  Father  giveth  to  Christ. 
Tiiis  is  farther  insinuated,  because  he  calls  this 
"all"  the  body  of  Christ,  the  measure  of  the  sta- 
ture of  the  fullness  of  Christ :  by  which  he  means, 
the  universal  number  given;  to  wit,  the  true  elect 
church  ;  which  is  said  to  be  his  body  and  fullness. 
Eplies.  i.  22,  23. 

Fourthly.  Christ  Jesus  by  these  words  far- 
ther suggests,  that  he  is  well  content  with  this 
gift  of  tlie  Father  to  him  :  "All  that  the  Father 
giveth  me,  shall  come  to  me  :  and  him  that  com- 
eth  to  me,  I  will  in  nowise  cast  out."  I  will 
heartily,  willingly,  and  joyfully  receive  him. 

And  him.  There  are  divers  sorts  of  persons 
that  the  Father  hath  given  to  Jesus  Christ ;  they 
are  not  all  of  one  rank,  of  one  quality.     Some  are 


TO      JtStb    CHRIST.  79 

high,  sonic  low;  some  arc  Avise,  some  fools; 
some  are  more  civil,  and  complying  n  ilh  the;  law, 
sonic  more  profane,  and  averse  to  him  and  his 
gospel.  Now  H'lucv  lliose  that  are  given  to  him 
are  in  some  sense  so  diverse  ;  and  again,  since 
he  yet  saitli,  and  him  that  cometh,  A:r,  he  hy 
that  doth  give  us  to  understand,  that  he  is  for 
l:im  that  the  Fatiier  hath  given  him,  and  tliat 
conielh  to  him.  lie  is  satisfied  with  his  Father's 
choice.  He  will  not  alter  or  change  it;  a  good 
for  a  bad,  or  a  bad  for  a  good  ;  Lev.  xxvii.  9,  10  ; 
but  will  take  him  as  he  is,  and  will  save  his  soul. 

There  is  many  a  sad  wretch  given  by  the 
Father  to  Jesus  Christ  ;  but  not  one  of  them  all 
is  despised  or  slighted  by  him.  It  is  said  of 
those  that  the  Father  hath  given  to  Christ,  that 
they  have  done  worse  than  all  the  heathen  ;  that 
they  were  nmrderers,  thieves,  drunkards,  un- 
clean  persons,  and  what  not ;  but  he  has  re- 
ceived tlicm,  washed  them,  and  saved  them. 

And  him.  Let  him  be  as  red  as  blood,  let 
him  be  as  red  as  crimson  :  some  men  are  crim- 
son sinners,  siimers  of  a  double  dye  ;  dipped 
and  dipped  again,  before  they  come  to  Jesus 
('hrist.  Art  thou,  that  readest  these  lines,  such 
a  one  ?  Speak  out,  man  ;  art  thou  such  a  one  ? 
And  art  thou  now  coming  to  Jesus  Christ  for 
the  mercy  of  justification,  that  thou  mightcst  be 
made  white  in  his  blood,  and  be  covered  Milh 
his  righteousness  ?  Fear  not ;  for  as  much  as 
this  thy  coming  betokens  that  thou  art  of  the 
number  of  them  that  the  Father  hath  given  to 
Christ,  so  he  will  in  nowise  cast  thee  out.  "  Come 
now,"  saith  Christ,  "  and  let  us  reason  together  ; 


80  COME    AND    WELCOME 

though  your  sins  be  as  scarlet,  they  shall  be  as 
white  as  snow  :  though  they  be  red  like  crimson, 
they  shall  be  as  wool."   Isa.  i.  18. 

And  him.  There  was  many  a  strange  "  him" 
came  to  Jesus  Christ,  in  the  days  of  his  flesh  ; 
but  he  received  them  all,  without  turning  any 
away  ;  "  speaking  unto  them  of  the  kingdom  of 
God,  and  healing  such  as  had  need  of  healing." 
Luke  ix.  11  ;  iv.  40.  These  words,  and  liim^ 
are  therefore  words  to  be  wondered  at :  that  not 
one  of  them,  who  by  virtue  of  the  Father's 
gift,  and  drawing,  are  coming  to  Jesus  Christ ; 
I  say,  that  not  one  of  them,  whatever  they  have 
been,  should  be  rejected,  or  set  by,  but  ad- 
mitted to  share  in  his  saving  grace.  It  is  said 
in  Luke,  that  the  people  "  wondered  at  the  gra- 
cious words  that  proceeded  out  of  his  mouth." 
Luke  iv.  22.  Now  this  is  one  of  the  gracious 
words  ;  these  words  are  like  drops  of  honey,  as 
it  is  said,  Prov.  xvi.  24,  "  Pleasant  words  are  as  a 
honey-comb,  sweet  to  the  soul,  and  health  to  the 
bones."  These  are  gracious  words  indeed ;  even 
as  full  as  a  faithful  and  merciful  high-priest  could 
speak  them.  Luther  saith,  "  When  Christ  spcak- 
eth,  he  hath  a  mouth  as  Made  as  heaven  and 
earth:"  that  is,  to  speak  fully  to  the  encourage- 
ment ofevery  sinful  "him"  that  is  coming  to  Jesus 
Christ.  And  that  this  word  is  certain,  hear  how 
himself  confirms  it :  "  Heaven  and  earth,"  saith 
he,  "  shall  pass  away ;  but  my  words  shall  not 
pass  away."  Matt.  xxiv.  35. 

It  is  also  confirmed  by  the  testimony  of  the 
four  Evangelists,  who  gave  a  faithful  relation  of 
his  loving  reception  of  all  sorts  of  coming  sinners. 


TO    JESrS    CHRIST.  81 

whether  they  were  publicans,  harlots,  thieves, 
possessed  of  devils,  and  what  not.  Luke  xix.  7  ; 
Matt.  xi.  H);  Luke  x v.  1,2;  xxiii.  41,42;  Mark 
V.  1-7. 

This  then  shows  us — 

First.    The  greatness  of  the  merits  of  Christ. 

Secondly.  The  willin<Tncss  of  his  heart,  to 
impute  them  for  life  to  the  greatest  sinners,  if 
they  will  come  to  him. 

First.  This  shows  us  the  greatness  of  the 
merits  of  Christ  ;  for  it  must  not  be  supposed, 
that  his  words  express  more  than  they  really 
mean.  He  is  strong  to  execute  ;  he  can  do  as 
well  as  speak.  He  can  do  exceeding  abundantly 
more  than  we  can  ask  or  think,  even  to  the  utter- 
most of  his  word.    Ephes.  iii.  20. 

Now,  then,  since  he  inclines  any  to  come  to 
him,  it  must  be  concluded,  that  he  can  save  to 
the  uttermost  sin,  any  coming  to  him. 

Coming  sinner,  what  promise  tliou  findest  in 
the  word  of  Christ,  strain  it  whither  thou  canst, 
so  thou  dost  not  corrupt  it,  and  his  blood  and 
merits  will  answer  all.  "Wliat  the  word  saith,  or 
any  true  consequence  that  is  drawn  tlierefrom, 
we  may  boldly  venture  upon.  As  here  in  the 
text  he  saitli,  "  and  him  that  cometh,"  indefi- 
nitely, without  the  least  intimation  of  the  rejec- 
tion of  any,  though  never  so  great,  if  he  be  a 
coming  sinner;  take  it  then  for  granted,  that 
thou,  whoever  thou  art,  if  coming,  art  intended 
in  these  words  ;  neither  shall  it  injure  Christ  at 
all,  if,  as  Benhadad's  servants  served  Ahab,  thou 
shalt  take  him  at  his  word.  Now,  saitli  the 
text,    the  men  did  diligently  observe,  whether 


82  COME    AND    WELCOME 

any  thing  would  come  from  him^  to  wit,  any 
word  of  grace,  and  did  hastily  catch  it.  And  it 
happened,  that  Ahab  had  called  Benhadad  his 
brother.  The  men  replied,  therefore,  Thy  bro- 
ther Benhadad  !  catching  him  at  his  words.  1 
Kings  XX.  33.  Sinner,  coming  sinner,  approach 
Jesus  Christ  thus,  and  he  will  take  it  kindly  at 
thy  hands.  When  he,  in  his  argument,  called 
the  Canaanitish  woman  Dog,  she  quickly  noticed 
it,  and  said,  "  Truth,  Lord,  yet  the  dogs  eat  of 
the  crumbs  that  fall  from  their  masters'  table." 
I  say,  she  caught  him  thus  in  his  words,  and  he 
took  it  kindly,  saying,  "  O  woman,  great  is  thy 
faith :  be  it  unto  thee  even  as  thou  wilt."  Matt. 
XV.  27,  28. 

Secondly.  We  may  learn  from  these  words, 
the  willingness  of  Christ  to  impute  his  mercies 
for  life,  to  the  great,  if  coming  sinner.  "And 
him  that  cometh  to  me,  I  will  in  nowise  cast 
out." 

The  awakening  coming  sinner  doth  not  so 
easily  question  the  power  of  Christ,  as  his  willing- 
ness to  save  him  :  "  Lord,  if  thou  wilt,  thou 
canst."  Mark  i.  40.  He  did  not  put  the  if  upon 
his  power,  but  upon  his  will :  he  concluded  he 
could,  but  he  was  not  fully  persuaded  that  he 
would.  But  we  have  the  same  ground  to  believe 
he  will,  as  we  have  to  believe  he  can  ;  and,  in- 
deed, ground  for  both  in  the  word  of  God.  If 
he  was  not  willing,  why  did  he  promise  ?  Why 
did  he  say  he  would  receive  the  coming  sinner  ? 
Coming  sinner  take  notice  of  this  :  we  are  ac- 
customed to  plead  promises  with  men,  and  why 
not  with  God  himself?    I  am  sure  we  have  no 


TO    JESUS    CIIRI8T.  83 

more  groui.J  for  one  than  the  other,  for  we  have 
to  plead  the  promise  of  a  faithful  God.  Jacob 
took,  him  there  :  "  Thou  saidst,"  said  he,  "  I 
will  surclv  «lo  thee  good,"  (ien.  xxxii.  Iti;  and 
from  this  promise,  he  concluded,  that  it  followed 
in   reason  that  he  must  be  willing. 

The  text  also  gives  some  ground  for  us  to 
draw  the  same  conclusion  :  "  And  him  that 
Cometh  to  me,  I  will  in  nowise  cast  out."  Here 
is  his  willingness  asserted,  as  well  as  his  power 
suggested.  It  is  worth  your  observation,  that 
Abraham's  faith  considered  rather  God's  power 
than  his  willingness  ;  that  is,  he  drew  his  con- 
clusion, "  I  shall  have  a  child,"  from  the  power 
that  was  in  God  to  fulfil  the  promise  to  him  ;  for 
he  concluded  he  was  willing  to  give  him  one, 
else  he  would  not  have  promised  one.  "  He 
staggered  not  at  the  promise  of  God  through  un- 
belief; but  was  strong  in  faith,  giving  glory  to 
God  ;  beinij  fully  persuaded,  that  what  he  had 
promised,  he  was  able  also  to  perform."  Kom. 
iv.  20,  21.  But  was  not  his  faith  exercised  or 
tried  about  his  willingness  too  ?  No  ;  there  was 
no  sliow  of  reason  for  that,  because  he  had  pro- 
mised it.  Indeed,  had  he  not  promised  it,  he 
might  lawfully  have  doubted  it ;  but  since  he  had 
promised  it,  there  was  left  no  ground  at  all  for 
doubting,  because  his  willingness  to  give  a  son, 
was  demonstrated  in  his  promising  him  a  ?on. 
These  words,  therefore,  are  suflicient  ground  to 
encourage  any  coming  sinner,  that  Christ  is 
willing  to  receive  him  ;  and  since  he  hath  power 
also  to  do  what  he  will,  there  is  no  ground  at  all 
left  to  the  coming  sinner,  any  more  to  doubt; 


84  COME    AND    WELCOME 

but  to  come  in  full  hope  of  acceptance,  and  of 
being  received  into  grace  and  mercy.  And  him 
that  Cometh.  He  saith  not,  and  him  that  has 
come  ;  but,  and  him  that  cometh  ;  that  is,  and 
him  whose  heart  begins  to  move  after  me,  who 
is  leaving  all  for  my  sake  ;  him.,  who  is  looking 
out,  who  is  on  his  journey  to  me.  We  must 
tlierefore  distinguish  between  coming,  and  being 
come  to  Jesus  Christ.  He  that  has  come,  has 
obtained  of  him  more  sensibly  what  he  felt 
ho  wanted,  than  he  has  who  is  yet  only  coming 
to  him. 

A  man  that  has  come  to  Christ,  hath  the  ad- 
vantage of  him  that  is  only  coming  to  him  ;  and 
that  in  seven  things  : 

First.  He  that  has  come  to  Christ,  is  nearer 
to  him  than  he  that  is  but  coming  to  him  ;  for  he 
that  is  but  coming  to  him,  is  yet,  in  some  sense, 
at  a  distance  from  him  ;  as  it  is  said  of  the  com- 
ing prodigal :  "  But  when  he  was  yet  a  great 
way  off."  Luke  xv.  20.  Now  he  that  is  nearer 
to  him,  hath  the  best  sight  of  him  ;  and  so  is  able 
to  make  the  best  judgment  of  his  wonderful 
grace  and  glory,  as  God  saith  :  "  Let  them  come 
near,  then  let  them  speak."  And  as  the  apostle 
.lohn  saith  :  "  And  we  have  seen  and  do  testify, 
that  the  Father  sent  the  Son  to  be  the  Saviour 
of  the  world."  Isa.  xli.  1  ;  1  John  iv.  14.  He 
that  is  not  yet  come,  though  he  is  coming,  is  not 
fit,  not  being  capable  to  make  that  judgment  of 
the  worth  and  glory  of  the  grace  of  Christ,  as  he 
is,  that  is  come  to  him,  and  hath  seen  and  beheld 
it.  Therefore,  sinner,  suspend  thy  judgment  till 
thou  art  come  nearer. 


TO  jKsrs  CHRIST.  86 

Secondh/.  He  tliat  lias  come  to  Clirist  lias 
the  advantain^o  of  him  who  is  only  roniiiiir,  in  iliat 
he  is  relieved  of  his  burden  ;  for  he  who  is  only 
cominu,  is  still  weary  and  heavy  laden.  Matt.  xi. 
2vS.  He  that  is  come,  has  east  his  burden  upon 
the  Lord  ;  by  faith  he  hath  seen  himself  released 
therefrom  ;  but  he  that  is  cnily  cominj:,  hath  it 
yet,  as  to  sense  and  feelinsr,  upon  his  own  shoul- 
ders. "  Come  unto  me,  all  ye  that  hi})or,  and 
are  heavy  laden,"  implies  that  their  burden, 
ihouffh  they  are  coming,  is  yet  upon  them,  and 
so  will  be,  till  indeed  they  are  come  to  him. 

Thirdly.  He  that  has  come  to  Christ,  has  the 
advantage  of  him  who  is  only  coming,  in  this 
also  ;  namely,  he  hath  drank  of  the  sweet  and 
soul-refreshing  water  of  life  ;  but  he  who  is  only 
coming,  hath  not :  '*  If  any  man  thirst,  let  him 
come  unto  me  and  drink."    John  vii.  37. 

Mark,  he  must  come  unto  him  before  he 
drinks  ;  according  to  that  saying  of  the  prophet: 
*'  Ho!  every  one  that  thirsteth,  come  ye  to  the 
waters."  He  drinkcth  not  as  he  comcth,  but 
when  he  is  come  to  the  waters.   Isa.  iv.  1. 

Fovrthly.  He  that  is  come  to  Christ  hath 
the  advantage  of  him  that  as  yet  is  only  coming", 
in  this  also  ;  to  wit,  he  is  not  terrified  with  the 
noise,  and,  as  I  may  call  it,  hue  and  cry,  which 
the  avenger  of  blood  makes  at  the  heels  of  him 
who  yet  is  only  coming  to  him.  When  the 
slayer  was  upon  his  flight  to  the  city  of  his  re- 
fuge, he  had  the  noise  or  fear  of  the  avenger  of 
blood  at  his  heels  :  but  wlien  he  was  come  to  the 
city,  and  was  entered  thereinto,  that  noise  ceased. 
Even  so  it  is  with  him  that  is  coining  to  Jesus 

8 


86  COME    AND    WELCOME 

Christ.  He  heareth  many  a  dreadful  sound  in 
his  ear  ;  sounds  of  death  and  damnation,  which 
he  that  is  come  is  at  present  freed  from.  There- 
fore, he  saith,  "  Come,  and  I  will  give. you  rest." 
And  so  he  saith  again,  "  We  that  have  believed 
do  enter  into  rest."  Heb.  iv.  3. 

Fifthly.  He,  therefore,  that  is  come  to 
Christ,  is  not  subject  to  those  dejections,  and 
castings  down,  by  reason  of  the  rage  and  assaults 
of  the  e\\\  one,  as  is  the  man  who  is  only  coming 
to  Jesus  Christ,  though  he  has  temptations  too. 
("  And  as  he  was  yet  coming,  the  devil  threw 
him  down  and  tare  him."  Luke  ix.  42.)  For  he 
has  those  experimental  comforts  and  refresh- 
ments, in  his  treasury,  to  present  himself  witli 
in  times  of  temptation  and  conflict,  which  he 
who  is  only  coming,  has  not. 

Sixthly.  He  that  is  come  to  Christ  has  the 
advantage  of  him  who  is  only  coming  to  him, 
in  this  also  ;  to  wit,  he  hath  upon  him  the  wed- 
ding garment,  &c.  But  he  that  is  coming  has 
not.  The  prodigal,  when  coming  home  to  his 
father,  was  clothed  with  nothing  but  rags,  and 
was  tormented  with  hunger.  But  when  he  was 
come,  the  best  robe  was  brought  out ;  also  the 
gold  ring,  and  the  shoes  ;  yea,  they  were  put 
upon  him  to  his  great  rejoicing.  The  fatted  calf 
was  killed  for  him  ;  the  music  was  struck  up  to 
make  him  merry  :  and  thus  also  the  father  him- 
self said  of  him  :  "  This  my  son  was  dead,  and  is 
alive  again :  was  lost,  and  is  found."  Luke  xv. 
18-32. 

Seventhly.  In  a  word,  he  that  is  come  to 
Christ,  his   groans    and   tears,    his    doubts   and 


TO    JESUS    CHRIST.  87 

fears,  are  turned  into  songs  and  praises  ;  for  that 
he  hath  now  received  the  atonement,  and  the 
earnest  of  his  inheritance.  But  he  who  is  only  yet 
coming,  hath  not  those  praises,  nor  songs  of  de- 
liverance with  him  ;  nor  has  he,  as  yet,  received 
the  atonement  and  earnest  of  his  inheritance, 
which  is  the  sealing  testimony  of  the  Holy 
(ihost,  through  the  sprinkling  of  the  blood  of 
Christ  upon  his  conscience  ;  for  he  is  not  come. 
Rom.  V.  11  ;  Eph.  i.  13  ;  Heb.  xii.  2^24. 

And  him  that  cometh. 

There  is  farther  to  be  gathered  from  this  word 
cometh^  the  following  particulars  : 

First.  That  Jesus  Christ  hath  his  eye  upon, 
and  takes  notice  of,  the  first  moving  of  the  heart 
of  a  sinner  after  him.  Coming  sinner,  thou  canst 
not  move  with  desires  after  Christ,  but  he  sees 
the  work  of  those  desires  in  thy  heart.  All  my 
desire,  said  David,  is  before  thee,  and  my  groan- 
ing is  not  hid  from  thee.  Ps.  xxxviii.  9.  This 
he  spake,  as  he  was  coming  (after  he  had  back- 
slidden) to  the  Lord  Jesus  Christ  It  is  said  of 
the  prodigal,  that  while  he  was  yet  a  great  way 
off,  his  father  saw  him,  and  had  his  eye  upon 
lii;ii.    Luke  xv.  20. 

When  Nathanael  was  come  to  Jesus  Christ, 
the  Lord  said  to  them  that  stood  before  him, 
*'  Behold  an  Israelite  indeed,  in  whom  is  no 
guile."  But  Nathanael  answered  him,  "  Whence 
knowest  thou  me  ?"  Jesus  answered,  "  Before 
that  Philip  called  thee,  when  thou  wast  under 
the  fig-tree,  I  saw  thee."  There,  I  suppose, 
Nathanael  was  pouring  out  his  soul  to  God  for 


S8  COME    AND    WELCOME 

mercy,  or  that  he  would  give  him  good  under- 
standing about  the  Messiah  to  come.  And  Jesus 
saw  all  the  workings  of  his  honest  heart  at  that 
time.    John  i.  47,  48. 

Zaccheus,  also,  had  some  secret  movings  of 
the  heart,  such  as  they  were,  towards  Jesus 
Christ,  when  he  ran  before,  and  climbed  up  the 
tree  to  see  him  ;  and  the  Lord  Jesus  had  his  eye 
upon  him  :  therefore,  when  he  was  come  to  the 
place,  he  looked  up  to  him,  and  bade  him  come 
down  ;  "  For  to-day,"  said  he,  "  I  must  abide  at 
thy  house  :"  to  wit,  in  order  to  the  farther  com- 
pleting the  work  of  grace  in  his  soul.  Luke  xix. 
1-6.     Remember  this,  coming  sinner. 

Secondly,  As  Jesus  Christ  hath  his  eye  upon, 
so  he  hath  his  heart  open  to  receive  the  coming 
sinner.  This  is  verified  by  the  text :  "  And  him 
that  Cometh  to  me,  I  will  in  nowise  cast  out." 
This  is  also  discovered  by  his  preparing  the  way, 
in  his  making  of  it  easy  to  the  coming  sinner  ; 
which  preparation  is  manifest  by  those  blessed 
words,  "  I  will  in  nowise  cast  out ;"  and,  *'When 
he  was  yet  a  great  way  off,  his  father  saw  him, 
and  had  compassion,  and  ran,  and  fell  on  his 
neck,  and  kissed  him."  Luke  xv.  20.  All 
these  expressions  do  strongly  prove,  that  the 
heart  of  Christ  is  open  to  receive  the  coming 
sinner. 

Thirdly.  As  Jesus  Christ  hath  his  eye  upon, 
and  his  heart  open  to  receive ;  so  he  hath  re- 
solved already,  that  nothing  shall  alienate  his 
heart  from  receiving  the  coming  sinner.  No  sins 
of  the  coming  sinner,  nor  the  length  of  time  that 
he  hath  abode  in  them,  shall  by  any  means  prevail 


TO    JESUa    CHRIST.  89 

with  Jesus  Christ  to  reject  him.     Coming  sinner, 
thou  art  coiniiii^  to  a  loving  Lord  Jesus. 

Fourthly.  These  words  are  therefore  dropped 
Iroiii  his  blessed  mouth,  on  purj)()se  that  the  com- 
ing sinner  mi«rht  take  encourafrement  to  continue 
on  his  journey,  until  he  come  indeed  to  Jesus 
Christ.  It  uas  doubtless  a  ^reat  encouragement 
to  blind  Bartin)eus,  that  Jesus  Christ  stood  stiih 
and  called  him,  when  lie  was  cryinj:,  ♦'  Jesus  thou 
son  of  David,  have  mercy  upon  mc  :"  therefore 
it  is  said  he  cast  away  his  garment,  rose  up,  and 
came  to  Jesus.  Mark  x.  46-52.  Now,  if  a  call 
to  come,  hath  such  encouragement  in  it,  what  is 
a  promise  of  receivinjr  such,  but  an  encourage- 
ment much  more  ?  And  observe,  though  he  had 
a  call  to  come,  yet  not  having  a  promise,  his  faitli 
was  forced  to  work  upon  a  mere  consequence, 
sayini:,  he  calls  me  ;  and  surely  since  he  calls  me, 
he  will  grant  me  my  desire.  Ah  !  but  coming  sin- 
ner, thou  hast  no  need  to  go  so  I'ar  about,  as  to 
draw  consequences,  because  thou  hast  plain  pro- 
mises :  "And  him  that  cometh  to  me,  I  will  in 
nowise  cast  out."  Here  is  full,  plain,  yea,  as 
great  encouragement  as  one  can  desire.  For, 
suppose  thou  wast  admitted  to  make  a  promise 
thyself,  and  Christ,  should  attest  that  he  would 
fulfil  it  upon  the  sinner  that  cometh  to  him  ? 
Couldst  thou  make  a  better  promise?  Couldst 
thou  invent  a  more  full,  free,  or  larger  promise  ? 
A  i)romise  that  looks  at  the  tirst  movings  of  the 
heart  after  Jesus  Christ.  A  promise  that  de- 
clares, yea,  that  engages  Christ  Jesus  to  open 
his  heart  to  receive  the  coming  sinner  :  yea,  far- 
ther, a  promise  that  demonstrates  that  the  Lord 

6* 


90  COME    AND    WELCOME 

Jesus  is  resolved  freely  to  receive,  and  will  in  no- 
wise cast  out,  nor  means  to  reject  the  soul  of  the 
coming  sinner.  For  all  this  is  contained  in  the 
promise,  and  doth  naturally  flow  therefrom. 

And  him  that  cometh. 

There  are  two  sorts  of  sinners  that  are  com- 
ing to  Jesus  Christ. 

First.  Him  that  hath  never,  until  now,  be- 
gan to  come. 

Secondly.  Him  that  came  formerly,  and  after 
that  went  back  ;  but  hath  since  bethought  him- 
self, and  is  now  coming  again. 

Both  these  sorts  of  sinners  are  intended  by 
the  hij7i  in  the  text,  as  is  evident ;  because  both 
are  now  the  coming  sinners. 

And  him  that  cometh,  &:,c. 

For  the  first  of  these  ;  the  sinner  that  hath 
never,  until  now,  began  to  come,  his  way  is  more 
easy.  I  do  not  say,  more  plain  and  open,  to 
come  to  Christ,  than  is  the  other  ;  (those  last 
having  the  clog  of  a  guilty  concience  for  the  sin 
of  backsliding  ;)  but  all  the  encouragement  of 
the  gospel,  with  the  invitations  therein  contained 
to  coming  sinners,  are  as  free  and  as  open  to 
the  one  as  to  the  other  ;  so  that  they  may,  with 
the  same  freedom  and  liberty  as  from  the  word, 
both  alike  claim  interest  in  the  promise.  All 
things  are  ready ;  all  things  for  the  coming 
backsliders,  as  well  as  for  the  others.  Come  to 
the  wedding;  "  And  let  him  that  is  athirst  come." 
Matt.  xxii.  1-4;  Rev.  xxii.  17. 

But,    having   spoken    of  the   first   of  these 


TO  JEsua  CHRIST.  91 

already,  1  shall  here  pass  tluin  by;  and  speak 
a  word  or  two  lo  liim  tliat  is  coming,  after  back- 
fclidin^,  to  Jtsus  Christ  lor  life. 

T!:}  way,  O  thou  sinner  of  a  double  dye,  thy 
way  is  ojxmi  lo  come  to  Jfsus  Christ :  1  mean 
thee,  whose  heart,  after  lon^r  backsliding,  doili 
think  of  turning  to  him  again.  Thy  way,  I  say, 
is  open  to  him,  as  is  the  way  of  the  other  sorts 
of  comers  ;  as  appears  by  what  follows: 

First.  Because  the  text  makes  no  exception 
against  thee.  It  doth  not  say,  and  any  him  but 
a  backslider;  any  but  liim.  The  text  doth  not 
thus  object,  but  indefinitely  openeth  wide  its 
golden  arms  to  every  coming  soul,  without  the 
least  exception  ;  therefore  thou  maycst  come. 
And  take  heed  that  thou  shut  not  that  door  by 
unbelief,  which  God  has  opened  bv  his  ^race. 

Secondly.  Nay,  the  text  is  so  far  from  ex- 
cepting against  thy  coming,  that  it  strongly  sug- 
gesteth,  that  thou  art  one  of  the  souls  intended, 
O  thou  coming  backslider;  else  why  need  that 
clause  to  have  been  so  inserted,  *'  I  will  in  no- 
wise cast  out  V  As  if  he  should  say,  though 
those  that  come  now,  are  such  as  have  formerly 
backslidden,  I  will  in  nowise  cast  away  the  for- 
nicator, the  covetous,  the  railer,  the  drunkard, 
or  other  common  sinners,  nor  yet  the  backslider 
neither. 

Thirdly.  That  the  backslider  is  intended,  is 
evident : 

First.  For  that  he  is  sent  to  by  name,  "  Go, 
tell  his  disciples  and  Peter."  Mark  xvi.  7.  But 
Peter  was  a  godly  man.  True,  but  he  was  also 
a  backslider,  yea,  a  desperate  backslider  :  he  had 


93  COME  AND  WELCOME 

denied  his  Master  once,  twice,  thrice,  cursing 
and  swearing  that  he  knew  him  not.  If  this 
was  not  backsliding  ;  if  this  was  not  a  high  and 
eminent  backsliding  ;  yea,  a  higher  backsliding 
than  thou  art  capable  of,  I  have  thought  amiss. 

Again,  when  David  had  backslidden,  and 
had  committed  adultery  and  murder  in  his  back- 
sliding, he  must  be  sent  to  by  name.  And,  saith 
the  text,  The  Lord  sent  Nathan  to  David.  And 
he  sent  him  to  tell  him,  after  he  had  brought 
him  to  unfeigned  acknowledgment,  the  Lord 
hath  also  put  away,  or  forgiven  thy  sin.  2  Sam. 
xii.  1.  He  was  accepted,  and  that  with  glad- 
ness, at  the  first  step  he  took  in  his  returning  to 
Christ ;  for  the  first  step  of  the  backslider's 
return,  is  to  say  sensibly  and  unfeignedly,  I  have 
sinned ;  but  he  had  no  sooner  said  thus,  than 
a  pardon  was  freely  given.  And  Nathan  said 
unto  David.  *'  The  Lord  hath  also  put  away  thy 
sin." 

Secondly.  As  the  person  of  the  backslider  is 
mentioned  by  name,  so  also  is  his  sin,  that,  if 
possible,  thy  objections  against  thy  returning  to 
Christ,  may  be  taken  out  of  thy  way  :  I  say,  thy 
sin  is  also  mentioned  by  name,  and  mixed,  as 
mentioned,  with  words  of  grace  and  favor  :  "  I 
will  heal  their  backsliding,  I  will  love  them 
freely."  Hos.  xiv.  4.  What  sayest  thou  now, 
backslider  ? 

Thirdly.  Nay,  farther,  thou  art  not  only  men- 
tioned by  name,  and  thy  sin  by  the  nature  of  it ; 
but  thou  thyself,  who  art  a  returning  backslider, 
put, 

First.    Among  God's  Israel  :  "  Return,  thou 


TO    JE81IS    CHRIST.  OS 

backsliding  Israel,  saith  the  Lord,  and  I  will  not 
cause  mine  anger  to  fall  upon  you  :  for  I  am 
merciful,  sailli  the  Lord,  and  I  will  not  keep 
anger  for  ever."     Jer.  iii.  IVl. 

Secondly.  Thou  art  put  among  his  children, 
amonjT  his  children  to  whom  he  is  married  : 
"  Turn,  O  backsliding  children,  saith  the  Lord, 
for  I  am  married  unto  you."     Jer.   iii.    14. 

Thirdly.  Yea,  after  all  this,  as  if  his  heart 
was  so  full  of  grace  for  them,  that  he  was  pressed 
until  he  had  uttered  it  before  them,  he  adds, 
*'  Return,  ye  backsliding  children,  and  I  will 
heal  your  backslidings." 

Fourthly.  Nay,  farther,  the  Lord  hath  con- 
sidered, that  the  shame  of  thy  sin  hath  stopped 
thy  mouth,  and  made  thee  almost  a  prayerless 
man;  and  therefore  he  saith  unto  thee,  "  Take 
with  you  words,  and  turn  to  the  Lord  :  say  unto 
him.  Take  away  all  iniquity,  and  receive  us  gra- 
ciously.'" See  his  grace,  that  himself  should 
put  words  of  encouragement  into  the  heart  of  a 
backslider;  as  he  saith  in  another  place,  "I 
tauffht  Ephraim  also  to  go,  taking  them  by  the 
arms."  This  is  teaching  them  to  go  indeed,  to 
hold  them  up  by  their  arms.    Hos.  xiv.  2  ;  xi.  3. 

From  what  hath  been  said,  I  conclude,  even 
as  I  said  before,  that  the  him  in  the  text,  and 
liim  that  cometh,  includes  both  these  sorts  of 
sinners,  and  therefore  both   should  freely  come. 

Quest.  But  where  doth  Jesus  Christ,  in  all 
the  words  of  the  New  Testament,  expressly 
speak  to  a  returning  backslider  with  words  of 
grace  and  peace  ?  For  what  you  have  urged  as 
yet  from  the  New  Testament,  is  nothing  but  con- 


94  COME    AND    WELCOME 

sequences  drawn  from  the  text.  Indeed  it  is  a 
full  text  for  carnal,  ignorant  sinners  that  come ; 
but  to  me,  who  am  a  backslider,  it  yields  but 
little  relief. 

Ans.  First.  How  !  but  little  encouragement 
from  the  text,  when  it  is  said,  "  I  will  in  nowise 
cast  out  !"  What  more  could  have  been  said  ? 
What  is  here  omitted  that  might  have  been  in- 
serted, to  make  the  promise  more  full  and  free  ? 
Nay,  take  all  the  promises  in  the  Bible,  all  the 
freest  promises,  with  all  the  variety  of  expres- 
sions of  what  nature  or  extent  soever,  and  they 
can  but  amount  to  the  expressions  of  this  very 
promise,  "  I  will  in  nowise  cast  out :"  I.  will 
for  nothing,  by  no  means,  upon  no  account, 
however  they  have  backslidden,  however  they 
have  provoked,  cast  out  the  coming  sinner.  But, 

Secondly.  Thou  sayest.  Where  doth  Jesus 
Christ,  in  all  the  words  of  the  New  Testament, 
speak  to  a  returning  backslider  with  words  of 
grace  and  peace  :  that  is,  under  the  name  of  a 
backslider  ? 

Ans.  There  are  so  many  examples  of  receiv- 
ing backsliders,  that  there  is  the  less  need  of  ex- 
press words  to  that  intent.  One  promise,  as 
the  text  is,  with  those  examples  that  are  an- 
nexed, are  instead  of  many  promises.  And  be- 
sides, I  reckon  that  the  act  of  receiving  is  of  as 
much,  if  not  of  more  encouragement,  than  is  a 
bare  promise  to  receive  ;  for  receiving  is  as  the 
promise,  and  the  fulfilling  of  it  too.  So  that  in 
the  Old  Testament  thou  hast  the  promise,  and 
in  the  New,  the  fulfilling  of  it ;  and  that  in  many 
examples. 


TO    JESUS    CHRIST.  96 

First.  Ill  Peter. — Peter  denied  his  Master, 
once,  twice,  thrice,  and  that  with  an  open  oath  ; 
)'ct  Christ  receives  him  a^-nin  without  the  least 
hcsiiatioM.  Yea,  he  sli|)s,  stuinhles,  falls  again  in 
downright  dissimulation,  and  tliat  to  the  hurt 
and  fall  of  many  others  ;  hut  Christ  neither 
makes  that  a  har  to  iiis  salvation,  hut  receives 
liim  again  at  his  return,  as  if  he  knew  nothing 
of  the  fault. 

Secondly.  The  rest  of  the  disciples,  even  all 
of  them,  backslide,  and  leave  the  Lord  Jesus  in 
his  greatest  straits :  "  Then  all  the  disciples 
forsook  him,  and  fled  ;"  they  returned  (as  he 
had  foretold)  every  one  to  liis  own,  and  left  him 
alone  ;  but  this  also  he  passes  over  as  a  very 
light  matter;  not  that  it  was  so  indeed  in  itself, 
but  the  abimdance  of  grace  that  was  in  him  did 
lightly  roll  it  away  ;  for  after  liis  resurrection, 
V  hen  at  first  he  appeared  unto  them,  he  gives 
them  not  the  least  check  for  their  perfidious 
dealing  with  him,  but  salutes  them  with  words 
of  grace,  saying  ;  '*  All  hail,  be  not  afraid,  peace 
he  to  you  :  all  j)ower  is  given  unto  me  in  heaven 
and  in  earth.''  True,  he  rebuked  them  for  their 
unbelief,  for  the  which  thou  deservest  the  same  ; 
for  it  is  unbelief  that  alone  puts  Christ  and  his 
benetits  from  us.  Matt.  xxvi.  56;  John  xvi.  32; 
Matt,  xxviii.  9,  10,  18:  Luke  xxiv.  39;  Mark 
xvi.  14. 

Thirdly.  The  man  that,  after  a  large  profes- 
sion, had  committed  a  high  transgression,  even 
such  a  one  as  at  that  day  was  not  heard  of,  no, 
not  among  the  (ientilcs.  Wherefore  this  was  a 
desperate  backsliding  ;  yet  at  his  return,  he  was 


96  COME    AND    WELCOME 

received,  and  accepted  again  to  mercy.  1  Cor. 
V.  1,  2;  2  Cor.  ii.  6-8. 

Fourthly.  The  thief  that  stole  was  bid  to 
steal  no  more ;  not  at  all  doubting,  but  that 
Christ  was  ready  to  forgive  him  this  act  of  back- 
sliding.   Eph.  iv.  28. 

Now  all  these  examples  are  particular  in- 
stances of  Christ's  readiness  to  receive  the  back- 
sliders to  mercy ;  and,  observe,  examples  and 
proofs  that  he  hath  done  so,  are,  to  our  unbe- 
lieving hearts,  stronger  encouragements  than 
bare  promises  that  so  he  will  do.  But  again,  the 
Lord  Jesus  hath  added  to  these,  for  the  encour- 
agement of  returning  backsliders,  to  come  to 
him — 

First.  A  call  to  come,  and  he  will  receive 
them;  Rev.  ii  1-5,  14-16,  20-22;  iii.  1-3,  18,  19. 
Wherefore,  New  Testament  backsliders  have 
encouragement  to  come. 

Secondly.  A  declaration  of  readiness  to  re- 
ceive them  that  come,  as  here  in  the  text,  and 
in  many  other  places,  is  plain  :  therefore,  "  set 
thee  up  way-marks,  make  thee  higrh  heaps ;  [of 
the  golden  grace  of  the  gospel ;]  set  thy  heart 
toward  the  highAvay,  even  the  way  that  thou 
wentest ;  [when  thou  didst  backslide ;]  turn 
again,  O  virgin  of  Israel,  turn  again  to  these  thy 
cities."    Jer.  xxxi.  21. 

When  the  woman  that  had  the  bloody  issue 
came  to  him  for  cure,  there  were  others,  as  well 
as  she,  that  made  a  great  bustle  about  him,  that 
touched,  yea,  thronged  him.  Ah,  but  Christ 
could  distinguish  this  woman  from  them  all. 
"And  he  looked  round  about  upon  them  all,  to 


TO      JESUS    CHRIST.  97 

see  her  thai  liad  done  lliid  thing."     Mark  v.  25- 
34 

He  was  not  ronrerned  witli  the  t}ironpin|T  or 
touching  of  the  rest ;  for  ilicirs  were  hut  acci- 
dental, or,  at  best,  void  of  all  that  which  made 
her  touch  acce|)t;ible.  Wherefore  Christ  must 
he  judge  who  tliey  be  that  in  truth  are  coming 
to  him  :  every  man's  way  is  right  in  his  own 
eyes,  but  tlic  Lord  weigheth  the  spirits.  It 
standeth  tlierefore  every  one  in  hand  to  be 
certain  of  their  coming  to  Jesus  Christ;  for  as 
thy  coming  is,  so  shall  thy  salvation  be.  If  thou 
comest  indeed,  thy  salvation  shall  be  indeed  ; 
but  if  thou  comest  but  in  outward  appearance, 
so  shall  thy  salvation  be;  but  of  coming,  see 
before,  as  also  afterwards,  in  the  use  and  appli- 
catio.i. 

And  him  that  cometh  to  me. 

These  words,  to  me,  are  also  to  be  well 
heeded  ;  for  by  them,  as  he  secureth  those  that 
are  come  to  him,  so  also  he  shows  himself  un- 
concerned with  those  that,  in  their  coming,  rest 
short  to  turn  aside  to  others.  For  you  must 
know,  that  every  one  that  comes,  comes  to  Jesus 
Christ ;  some  that  come,  come  to  the  law,  and 
there  rest  for  life  :  with  these  Christ  is  not  con- 
cerned :  with  these  this  promise  hath  not  to  do. 
"  Christ  is  become  of  no  effect  unto  you,  who- 
soever of  you  are  justified  by  the  law  ;  ye  are 
fallen  from  grace."  (lal.  v.  3,  4.  Again,  some 
that  come,  come  no  farther  than  the  gospel  ordi- 
nances, and  there  stay  ;  they  come  not  through 
them  to  Christ:  with  these  neither  is  he  con- 

9 


98  COME    AND    WELCOME 

cerned  ;  nor  will  their  "  Lord,  Lord,"  avail  them 
any  thing  in  the  great  and  dismal  day.  A  man 
may  come  to,  and  also  from  the  place  and  ordi- 
nances of  worship,  and  yet  not  be  remembered 
by  Christ.  "  So  I  saw  the  wicked  buried,"  said 
Solomon,  "  who  had  come  and  gone  from  the 
place  of  the  holy,  and  they  were  forgotten  in  the 
city  where  they  had  so  done  ;  this  is  also  vanity." 
Eccles.  viii.  10. 

To  me.  These  words,  therefore,  are  by  Jesus 
Christ  very  wisely  put  in,  and  serve  for  caution 
and  encouragement.  For  caution,  lest  we  take 
up  in  our  coming  any  thing  short  of  Christ; 
and  for  encouragement  to  those  that  shall,  in  their 
coming,  come  past  all,  till  they  come  to  Jesus 
Christ.  "  And  him  that  cometh  to  me,  I  will  in 
nowise  cast  out. 

Reader,  if  thou  lovest  thy  soul,  take  this  cau- 
tion kindly  at  the  hands  of  Jesus  Christ.  Thou 
seest  thy  sickness,  thy  wound,  thy  necessity  of 
salvation  :  "  Well,  go  not  to  king  Jareb,  for  he 
cannot  heal  thee,  nor  cure  thee  of  thy  wound." 
Hos.  V.  13.  Take  the  caution,  I  say,  lest  Christ, 
instead  of  being  a  Saviour  unto  thee,  becomes  a 
lion,  a  young  lion  to  tear  thee,  and  go  away  : 
ver.  14. 

There  is  a  coming,  but  not  to  the  Most  High  : 
there  is  a  coming,  but  not  with  the  heart,  but  as 
it  were  feignedly  :  therefore  take  the  caution 
kindly.    Jer.  xxx.  10  ;  Hos.  vii.  16. 

And  him  that  cometh  to  me :  the  man  therefore 
that  comes  aright,  casts  all  things  behind  his  back, 
and  looketh  at,  and  hath  his  expectation  from, 
the  Son  of  God  alone,  as  David  said  :  "  Mv  soul, 


Tf    JESLS    CHRIST.  99 

uaii  thou  only  upon  God,  for  my  expectation  is 
from  him  ;  he  only  is  my  rock,  and  my  salvation  : 
lie  is  my  defence  ;  I  shall  not  be  moved."  Ps. 
Ixii.  5,  ().  Ilis  eye  is  to  (lirist,  his  heart  is  to 
Christ,  and  his  expectation  is  from  him,  from  him 
only.  Thereft)re,  the  man  that  comes  to  Christ 
is  one  that  hath  deep  consideration  of  his  own 
sins,  slighting:  thoughts  of  his  own  righteousness, 
and  hi<rli  thouiihts  of  the  blood  and  righteousness 
of  Jesus  Christ ;  yea,  he  sees,  as  1  have  said, 
more  virtue  in  the  i)lood  of  Christ  to  save  him, 
than  there  is  in  all  his  sins  to  damn  him.  He 
therefore  setteth  Christ  before  his  eyes  :  there 
is  nothing  in  heaven  or  earth,  he  knows,  that  can 
save  his  soul,  and  secure  him  from  the  wrath  oi 
God,  but  Christ ;  and  that  is  nothing  but  his  per- 
sonal righteousness  and  blood. 

"  And  him  that  comcth  to  me,  I  will  in  nowise 
cast  out."  In  nowise  :  by  these  words  there  is 
something  expressed,  and  something  implied. 
That  which  is  exj)ressed,  is  the  unchangeable  re- 
solution of  Christ  Jesus  to  save  the  coming  sin- 
ner ;  I  u  ill  in  nowise  reject  Iiim,  or  deny  him  the 
benefit  of  my  death  and  righteousness.  This 
word,  therefore,  is  like  that  which  he  speaks  oi 
the  everlasting  damnation  of  the  sinner  :  "  He 
shall  by  no  means  depart  tiience  ;"  that  is,  never, 
never,  never  come  out  again  :  no,  not  to  all  eter- 
nity. Matt.  V.  25  ;  xxv.  46.  So  that,  as  he  that 
is  condemned  to  hell  lire  hath  no  ground  of  hope 
for  his  deliverance  thence  ;  so  he  that  cometh  to 
Christ,  hath  no  ground  to  fear  he  shall  ever  be 
cast  in  ihilher. 

'*  Thus    saith    the    Lord ;    If  heaven    above 


100  COME    AND    WELCOME 

can  be  measured,  and  the  foundations  of  the 
earth  searched  out  beneath,  I  will  also  cast  off 
all  the  seed  of  Israel  for  all  that  they  have  done, 
saith  the  Lord."     Jer.  xxxi.  37. 

"  Thus  saith  the  Lord  ;  If  my  covenant  be 
not  with  day  and  night,  and  if  I  have  not  ap- 
pointed the  ordinances  of  heaven  and  earth  ; 
then  will  I  cast  away  the  seed  of  Jacob."  Jer. 
xxxiii.  25,  26.  But  heaven  cannot  be  measured, 
nor  the  foundations  of  the  earth  searched  out 
beneath ;  his  covenant  is  also  with  day  and 
night,  and  he  hath  appointed  the  ordinances  of 
heaven  ;  therefore  he  will  not  cast  away  the 
seed  of  Jacob,  who  are  the  coming  ones;  but 
will  certainly  save  them  from  the  dreadful  wrath 
to  come.  By  this  therefore  it  is  manifest,  that 
it  was  not  the  greatness  of  sin,  nor  the  long  con- 
tinuance in  it ;  no,  nor  yet  the  backsliding,  nor  the 
pollution  of  the  nature,  that  can  put  a  bar  against, 
or  be  a  hinderance  of  the  salvation  of  the  coming 
sinner  :  for,  indeed,  if  this  could  be,  then  would 
this  solemn  and  absolute  determination  of  the 
Lord  Jesus  of  itself  fall  to  the  ground,  and  be 
made  of  none  effect.  But  his  counsel  shall  stand, 
and  he  will  do  all  his  pleasure. 

Suppose  that  one  man  had  the  sins,  or  as 
many  sins  as  a  hundred  men ;  and  another 
should  have  a  hundred  times  as  many  as  he ; 
yet  if  they  come,  this  word,  "  I  will  in  nowise 
cast  out,"  secures  them  both  alike. 

Suppose  a  man  hath  a  desire  to  be  saved,  and 
for  this  purpose  is  coming  in  truth  to  Jesus 
Christ ;  but  he,  by  his  debauched  life,  has  led 
many  to  hell ;    why,   the  door  of  hope   is,   by 


TO    JEeUfl    CHRIfiT.  101 

these  words,  set  as  open  for  him  as  it  is  for  him 
that  halh  not  \hv  thousandth  part  of  his  trans- 
gressions :  "And  him  that  comelh  to  nic,  I  \\\]\ 
in  nowise  cast  out." 

Suppose  a  man  is  romiiiir  to  Christ  to  he 
saved,  and  hath  nothing:  I)ut  sin,  and  an  ill-spent 
life,  to  bruig  with  him.  Why,  let  him  "Come 
and  welcome  to  Jesus  Christ,"  and  *' he  will  in 
nowise  cast  him  out."  Luke  vii.  11.  Is  not  tiiis 
love  that  passeth  knowledjre  ?  Is  not  this  love 
the  wonderment  of  anjrcls  ?  And  is  not  this  love 
worthy  of  all  acceptation  at  the  hands  and  hearts 
of  cominof  sinners  ? 

Secondly.  That  which  is  implied  in  the 
words  is, 

First.  The  coming  souls  have  those  that  con- 
tinually lie  at  Jesus  Christ  to  cast  them  oft'. 

Secondly.  The  comin;or  souls  are  afraid  that 
those  will  prevail  with  Christ  to  cast  them  oft". 

For  these  words  are  spoken  to  satisfy  us,  and 
to  stay  up  our  sj)irits  against  these  two  dangers  : 
"  I  will  in  nowise  cast  out." 

First.  For  the  cominjr  souls  have  those  that 
continually  lie  at  Jesus  Christ  to  cast  them  off. 

And  there  are  three  things  that  thus  set  them- 
selves ap-^inst  the  comin»r  sinner: 

First.  There  is  the  devil,  the  accuser  of  the 
brethren,  that  accuses  them  before  God,  day  and 
night.  Rev.  xii.  10.  This  prince  of  darkness  is 
unwearied  in  this  work  ;  he  doth  it,  as  you  see» 
day  and  ni^ht  ;  that  is,  w  ithout  ceasing.  How 
did  he  strive  against  that  jjood  man  Job,  that,  if 
possible,  he  might  obtain  his  destruction  in  hell- 
fire  !    He  objected  against  him,  '*  that  he  served 

9* 


102  COME    AND    WELCOME 

not  God  for  nought,"  and  tempted  God  to  put 
forth  his  hand  against  him  ;  urging,  "  that  if  he 
did  it,  he  would  curse  him  to  his  face  ;"  and  all 
this,  as  God  witnesseth,  "  he  did  without  a  cause." 
Job  i.  9-11  ;  ii.  3.  How  did  he  accuse  Joshua 
the  high-priest !  "  And  he  showed  me  Joshua," 
said  the  prophet,  "  the  high-priest,  standing  be- 
fore the  angel  of  the  Lord,  and  Satan  standing 
at  his  right  hand  to  resist  him."  Zech.  iii.  1.  To 
resist  him  ;  to  prevail  with  the  Lord  Jesus  to  re- 
sist him  :  objecting  the  uncleanness  and  unlaw- 
ful marriage  of  his  sons  with  the  Gentiles  ;  for 
that  was  the  crime  that  Satan  laid  against  them. 
Ezra  X.  IS.  Yea,  and  for  aught  I  know,  Joshua 
was  also  guilty  of  ihe  fact ;  but  if  not  of  that,  oi 
crimes  no  whit  inferior  ;  for  he  was  clothed  with 
filthy  garments,  as  he  stood  before  the  angel. 
Neither  had  he  one  word  to  say  in  vindication  of 
himself,  against  all  that  this  wicked  one  had  to 
say  against  him.  But  notwithstanding  that,  he 
came  off  well ;  but  he  might  thank  the  Lord 
Jesus  for  it,  because  he  did  not  resist  him : 
but  contrariwise,  took  up  his  cause,  pleading 
against  the  devil,  excusing  his  infirmity,  and  put 
justifying  robes  upo'i  him  before  his  adversary's 
face. 

"  And  the  Lord  said  unto  Satan,  The  Lord 
rebuke  thee,  O  Satan ;  even  the  Lord  that  hath 
chosen  Jerusalem,  rebuke  thee :  is  not  this  a 
brand  plucked  out  of  the  fire  ?"  "  And  he  answer- 
ed and  spake  to  those  that  stood  before  him, 
saying,  Take  away  the  filthy  garments  from 
him.  And  unto  him  he  said,  Behold,  I  have 
caused  thine  iniquity  to  pass  from   thee,  and  I 


TO    JESUS    CHRIST.  103 

x^\\\  clolhe  ihce  with  change  of  raiment."  Zech. 
ill.  2,  4. 

A^aiii,  what  an  enemy  was  he  of  Peter,  when 
he  desired  to  have  him,  that  he  might  sift  him 
as  wheat!  T'hat  is,  if  possi])h',  to  sever  all  ^race 
from  his  licarl,  and  leave  him  nothing  but  llcsh 
and  tilth,  to  the  end  that  he  might  make  the 
liord  Jesus  lothe  and  abhor  him :  *'  Simon, 
♦Simon,"  saith  Christ,  *'  Satan  hath  desired  to 
have  you,  that  he  might  sift  you  as  wheat."  But 
dill  he  prevail  against  him  T  No:  "  but  I  have 
prayed  for  thee,  that  thy  faith  fail  not."  As  if 
he  should  say,  **  Simon,  Satan  hath  desired  me 
that  1  would  give  thee  up  to  him  ;  and  not  only 
thee,  but  all  the  rest  of  thy  brethren,"  (for  that 
the  word  you  imports  ;)  "  but  I  will  not  leave 
thee  in  his  hand  ;  1  have  prayed  for  thee,  that  thy 
faith  shall  not  fail ;  I  will  secure  to  thee  the 
heavenly  inheritance."  Luke  xxii.  31,  .32. 

ISt'Condly.  As  Satan,  so  every  sirij  of  the 
coming  sinner,  comes  in  with  a  voice  against 
him,  if  perhaps  they  may  prevail  with  Christ  to 
cast  otf  the  soul.  When  Israel  was  coming  out  of 
Egypt  to  Canaan,  how  many  times  had  their 
•ijns  thrown  them  out  of  the  mercy  of  God,  had 
not  .Moses,  as  a  type  of  (.'hrist,  stood  in  the 
breach  to  turn  away  his  wrath  from  them  !  Ps. 
cvi.  23.  Our  iniquities  testify  against  us  ;  and 
would  certainly  prevail  against  us,  to  our  utter 
rejection  and  damnation,  had  we  not  an  advo- 
cate witli  the  Father,  Jesus  Christ  the  righteous. 
I  John  ii.  1,  2. 

The  sins  of  the  old  world  carried  them  down 
to  hell ;   the  sins  of  Sodom   brought  upon  them 


104  COME    AND    WELCOME 

fire  from  heaven,  which  devoured  them ;  the 
sins  of  the  Egyptians  carried  them  down  to 
hell,  because  they  came  not  to  Jesus  Christ  for 
life.  Coming  sinner,  thy  sins  may  not  be  less 
than  theirs  ;  nay,  perhaps  they  are  as  great  as 
all  theirs.  Why  is  it  then  that  thou  livest  when 
they  are  dead,  and  that  thou  hast  a  promise  of 
pardon  when  they  had  not?  Why,  thou  art  com- 
ing to  Jesus  Christ,  and  therefore  sin  shall  not 
be  thy  ruin. 

Thirdly.  As  Satan  and  sin,  so  the  law  of 
Moses,  as  it  is  a  perfect  and  holy  law,  hath  a 
voice  against  you  before  the  face  of  God.  There 
is  one  that  accuses  you,  even  Moses'  law.  John 
V.  45.  Yea,  it  accuses  all  men  of  transgression 
that  have  sinned  against  it ;  for  as  long  as  sin  is 
sin,  there  will  be  a  law  to  accuse  sin.  But  this 
accusation  shall  not  prevail  against  the  coming 
sinner,  because  it  is  Christ  that  died,  and  that 
ever  lives,  to  make  intercession  for  them  that 
come  unto  God  by  him.    Rom.  viii  ;  Heb.  vii.  25. 

These  things,  I  say,  do  accuse  us  before 
Christ  Jesus  ;  yea,  and  to  all  our  own  faces  ;  if 
perhaps  they  might  prevail  against  us.  But  these 
words,  "  I  will  in  nowise  cast  out,"  secure th  the 
coming  sinner  from  them  all. 

The  coming  sinner  is  saved,  not  because  there 
are  none  that  come  in  against  him  ;  but  because 
the  Lord  Jesus  will  not  hear  their  accusations  ; 
will  not  cast  him  out. 

When  Shimei  came  down  to  meet  kin?  Da- 
vid,  and  to  ask  pardon  for  his  rebellion,  up  starts 
Abishai,  and  puts  in  his  accusation,  saving, 
"  Shall  not  Shimei  die  for  this  !"     This  is  the 


TO    JESrs    CHRIST.  105 

case  of  him  that  comes  to  Christ.  He  hath  this 
Ahishai.  and  that  Ahishni,  t]»al  presently  steps  in 
against  him,  si'yinp,  Shall  not  this  rehel's  sin 
destroy  liim  in  hell  ?  Read  farther  :  But  David 
answered,  "  \Vhat  have  I  to  do  \vith  you,  ye  sons 
of  Zeniiah,  that  ye  should  this  day  he  adversaries 
unto  me?  Shall  there  any  man  be  put  to  death 
this  day  in  Israel  ?  for  do  I  not  know  that  I  am 
this  day  king  over  Israel  ?"    2  Sam.  xix.  16-22. 

This  is  Christ's  answer  by  the  text,  to  all  that 
accuse  the  comin?  Shimeis  :  ^Vhat  have  I  to  do 
with  you  that  accuse  the  coming  sinners  to  me  ? 
I  count  you  adversaries,  that  are  against  showing 
mercy  to  them.  Do  not  I  know,  that  I  am  ex- 
alted this  day  to  be  king  of  righteousness,  and 
king  of  peace  ?    I  will  in  nowise  cast  them  out. 

Secondly.  But  again,  these  words  do  closely 
imply,  that  the  coming  souls  are  afraid  that  these 
accusers  will  prevail  against  them,  as  is  evident, 
because  the  text  is  spoken  for  their  relief  and 
succor ;  for  that  need  not  be,  if  they  that  are 
cominji  were  not  subject  to  fear  and  despondency 
upon  this  account.  Alas!  there  is  a  guilt,  and 
the  curse  lies  upon  the  conscience  of  the  coming 
sinner. 

Now,  we  have  yet  to  inquire  into  two  things 
that  lie  in  the  words,  upon  which  there  hath  been 
nothinir  said  :  as, 

1.  ^Vhat  it  is  to  cast  out. 

2.  How  it  appears  that  Christ  hath  power  to 
save  or  cast  out. 

For  the  first  of  these,  what  it  is  to  cast  out 
Of  this  I  will  speak — 

1.  Generallv. — 2    More  particularly. 


106  COME    AND    WELCOME 

First.  Generally,  to  cast  out,  is  to  slight,  and 
despise,  and  contemn ;  as  it  is  said  of  SauFs 
shield,  it  was  vilely  cast  away ;  that  is,  slightly, 
and  contemned.  Thus  it  is  with  the  sinners  that 
come  not  to  Jesus  Christ : — He  slights,  despises, 
and  contemns  them  ;  that  is,  casts  them  away. 

Secondly.  Things  cast  away,  are  reputed  as 
the  dirt  of  the  street.  Ps.  xviii.'42  ;  Matt.  v.  13. 
And  thus  it  shall  be  with  the  men  that  come  not 
to  Jesus  Christ. 

Thirdly.  To  be  cast  out,  or  off,  is  to  be  ab- 
horred, not  pitied  ;  but  to  be  put  to  a  perpetual 
shame.     Ps.  xliv.  9;  Amos  i.  11. 

But  more  particularly,  to  come  to  the  text. 
The  casting  out  here  mentioned,  is  not  limited  to 
this  or  the  other  evil :  therefore  it  must  be  ex- 
tended to  the  most  extreme  misery. — Or  thus  : 

He  that  cometh  to  Christ,  shall  not  want  any 
thing  that  may  make  him  gospelly  happy  in  this 
world,  or  that  which  is  to  come  ;  nor  shall  he 
that  cometh  not,  want  any  thing,  that  may  make 
him  spiritually  and  eternally  miserable. 

But  farther,  as  it  is  to  be  generally  taken,  so 
it  respects  things  that  shall  be  hereafter. 

For  the  things  that  are  now,  are  either, 

1.  General,  or  2.   Particular. 

First.  General.  Thus  : — It  is  to  be  cast  out 
of  the  presence  and  favor  of  God. 

Thus  was  Cain  cast  out.  Thou  hast  driven 
or  cast  me  out  this  day  ;  from  thy  face  (that  is, 
from  thy  favor)  shall  I  be  hid.  A  dreadful  com- 
plaint !  but  the  effect  of  a  more  dreadful  judg- 
ment!  Gen.  iv.  13,  14;  Jer.  xxiii.  39;  1  Chron. 
xxviii.  9. 


TO    JKSl'S    CHRIST.  107 

Secuvdly.  To  be  cast  out,  is  to  be  cast  out 
of  God's  sight.  God  will  look  after  them  no 
more,  care  for  them  no  more  ;  nor  will  he  watch 
over  them  any  more  for  jrood.  2  Kings  xvii.  20  ; 
Jer.  vii.  15.  Now  ihev  that  are  so,  are  left,  like 
blind  men,  to  wander  and  tall  into  tlie  pit  of  hell. 
This,  therefore,  is  also  a  sad  judgment !  There- 
fore, here  is  the  mercy  to  him  that  rometh  to 
Christ;  he  shall  not  be  left  to  wander  in  uncer- 
tainties. The  Lord  Jesus  Christ  will  keep  liim 
as  a  shepherd  doth  his  sheep.  Ps.  xxiii.  "  Ilim 
that  Cometh  to  me,  1  will  in  nowise  cast  out." 

Thirdly.  To  be  cast  out,  is  to  be  denied  a 
place  in  God's  house,  and  to  be  left  as  fugitives 
and  vagabonds,  to  pass  a  little  time  away  in  this 
miserable  life,  and  after  that  to  go  down  to  the 
dead.  Gal.  iv.  30;  Gen.  iv.  13,  14;  xxi.  10. 
Therefore,  this  is  the  benefit  to  him  that  cometh 
to  Christ  ;  he  shall  not  be  denied  a  place  in 
God's  house.  They  shall  not  be  left  like  vaga- 
bonds in  the  world:  "Him  that  cometh  to  me, 
I  will  in  nowise  cast  out."  See  Prov.  xiv.  26; 
Isa.  hi.  3-5;  Eph.  ii.  19-22;   1  Cor.  iii.  21-23. 

Fourthly.  In  a  word,  to  be  cast  out,  is  to  be 
rejected,  as  are  tlie  fallen  angels  :  for  their  eter- 
nal damnation  began  at  their  being  cast  down 
from  heaven  to  hell.  So  then,  not  to  be  cast  out, 
is  to  have  a  place,  a  house  and  habitation  there; 
and  to  have  a  share  in  the  privileges  of  elect 
angels. 

These  words,  therefore,  /  will  not  cast  out, 
will  prove  great  words  one  day,  to  thenj  that 
come  to  Jesus  Christ.     Luke  xx.  35. 

Secondly,  and  more  particularly  : — 


108  COME  AND  WELCOME 

First.  Christ  hath  everlasting  life  for  him 
that  Cometh  to  him,  and  he  shall  never  perish  ; 
for  he  will  in  nowise  cast  him  out :  but  for  the 
rest,  they  are  rejected,  cast  out,  and  must  be 
damned.  John  x.  27,  28. 

Secondly.  Christ  hath  everlasting  righteous- 
ness, to  clothe  them  with  that  come  to  him,  and 
they  shall  be  covered  with  it  as  with  a  garment, 
but  the  rest  shall  be  found  in  the  filthy  rags  of 
their  own  pollutions,  and  shall  be  wrapped  up  in 
them,  as  in  a  winding-sheet,  and  so  bear  their 
shame  before  the  Lord,  and  also  before  the 
angels.    Isa.  Ivii.  2  ;  Rev.  iii.  4. 

Thirdly.  Christ  hath  precious  blood,  that, 
like  an  open  fountain,  stands  free  for  him  to 
wash  in,  that  comes  to  him  for  life :  '*  And  he 
will  in  nowise  cast  him  out."  But  they  that  come 
noi  to  him  are  rejected  from  a  share  therein,  and 
are  left  to  direful  vengeance  for  their  sins.  Zech. 
xiii.  1  ;  1  Pet.  xviii.  19  ;  John  xiii.  8 ;  iii.  36. 

Fourthly.  Christ  hath  precious  promises,  and 
they  shall  have  a  share  in  them,  that  come  to 
him  for  life :  "  For  he  will  in  nowise  cast  them 
out."  But  they  that  come  not,  can  have  no  share 
in  them,  because  they  are  true  only  in  him. 
For  in  him,  and  only  in  him,  all  the  promises  are 
yea,  and  amen.  Wherefore,  they  that  come  not 
to  him,  are  not  the  better  for  them.  Ps.  1.  16; 
2  Cor.  i.  20,  21. 

Fifthly.  Christ  hath  also  fullness  of  grace  in 
himself  for  them  that  come  to  him  for  life,  and 
*' He  will  in  nowise  cast  them  out."  But  those 
that  come  not  unto  him,  are  left  in  their  orraceless 
state  ;  and  as  Christ  leaves  them,  death,  hell,  and 


TO    JEHUS    CHRIST.  109 

judgment  find  them.  "  "Whoso  findeth  me,"  saith 
Christ,  '*  findeth  life,  and  shall  obtain  favor  of 
the  Lore].'  Hut  he  tliat  sinneth  against  me,  wrong- 
eth  his  own  soul  :  all  thev  that  hate  mc  love 
death."    Prov.  viii.  35,  30.' 

Sixthly.  Christ  is  an  intercessor,  and  ever 
liveth  to  make  intercession  for  them  that  come 
to  (lod  by  him.  But  their  sorrows  shall  be  mul- 
tiplied, that  hasten  after  another  (or  other)  gods, 
(their  sins  and  lusts  :)  their  drink-offerings  he 
will  not  oiler,  nor  take  up  their  names  into  his 
lips.    Ps.  xvi.  4  ;  Heb.  vii.  25. 

Seventhly.  Christ  hath  wonderful  love,  power, 
and  compassion,  for  those  that  come  to  him  ;  for, 
*'  He  will  in  nowise  cast  them  out."  But  the 
rest  will  find  him  a  lion  rampant :  he  will  one 
day  tear  them  in  pieces  :  "  Now  consider  this," 
saitli  he,  "  ye  that  forget  God,  lest  I  tear  you  in 
pieces,  and  there  be  none  to  deliver  you."  Ps. 
i.  22. 

Eighthly.  Christ  is  known  by  those  that 
come  to  him,  and  for  his  sake  they  have  their 
persons  and  performances  accepted  of  the  Fa- 
ther :  *'  And  he  will  in  nowise  cast  them  out." 
But  the  rest  must  lly  to  the  rocks  and  mountains 
lor  shelter,  but  all  in  vain,  to  hide  them  from  his 
face  and  wrath.    Rev.  vi.  15-17. 

But  again,  these  words,  cast  out,  have  a  spe- 
cial reference  to  what  will  be  hereafter,  even  at 
the  day  of  judgment;  for  then,  and  not  till  then, 
will  be  the  great  anathema,  and  casting  out, 
made  manifest,  even  manifest  by  execution. 
Therefore,  here  let  me  speak  of  this,  and  that 
under  these  two  heads  : 

10 


110  COME    AND    WELCOME 

1.  Of  casting  out  itself. 

2.  Of  the  place  into  which  they  shall  be  cast, 
who  shall  then  be  cast  out. 

First.  The  casting  out  itself  consists  of  two 
things  : 

1.  A  preparatory  work. 

2.  The  manner  of  executing  the  act. 

The  preparatory  work  consists  of  three 
things  : 

First.  The  separation  of  those,  that  have 
not  come  to  him,  from  them  that  have,  in  that 
day.  Or  thus  ;  at  the  day  of  the  great  cast  out, 
those  that  have  not  (now)  come  to  him,  shall  be 
separated  from  them  that  have  ;  for  them  that 
have,  "  he  will  not  cast  out."  "  When  the  Son  of 
man  shall  come  in  his  glory,  and  all  the  holy  an- 
gels with  him,  then  shall  he  sit  upon  the  throne 
of  his  glory :  and  before  him  shall  be  gathered 
all  nations  ;  and  he  shall  separate  them  one  from 
another,  as  a  shepherd  divideth  his  sheep  from 
the  goats."    Matt.  xxv.  31,  33. 

This  dreadful  separation,  therefore,  shall  then 
be  made  between  them  that  (now)  come  to  Christ, 
and  them  that  come  not ;  and  good  reason  :  for 
since  they  would  not  with  us  come  to  him,  now 
they  have  time  ;  why  sliould  they  stand  with  us, 
wli*i'a  judgment  is  come  ? 

Secondly.  They  shall  be  placed  before  him 
according  to  their  condition  ;  they  that  have 
come  to  him,  in  great  dignity,  "  for  he  will  in 
nowise  cast  them  out :"  but  the  rest  shall  be  set 
at  his  left  hand,  (the  place  of  disgrace  and  shame,) 
for  they  did  not  come  to  him  for  life. 

Distinguished  also  shall  they  be  by  fit  terms  ; 


TO    JEBU8    CHRIST.  Ill 

those  that  come  to  him,  he  calleth  sheep,  but  the 
rest  are  goals.  '*And  he  shall  separate  them 
one  from  another,  as  a  shepherd  dividctli  his 
sheep  t'roin  tlu;  goats  ;  and  the  sheep  will  he  set 
on  his  ri^ht  hand,  (next  heaven  gate,  for  they 
came  to  him,)  bnt  the  goats  on  the  left,  to  go 
from  him  into  hell,  because  they  are  not  of  his 
sheep." 

Thirdly.  Then  will  Christ  proceed  to  the 
conviction  of  those  that  came  not  unto  him,  and 
will  say,  "  I  was  a  stranger,  and  ye  took  me  not 
in,"  or  did  not  come  unto  me.  Their  excuse  of 
themselves  he  will  utterly  slight,  and  then  will 
come  to  their  final  judgment.  Now  when  these 
wretched  rejecters  of  Christ  shall  be  thus  set  be- 
fore him  in  their  sins,  and  convicted,  which  is 
the  preparatory  work,  then  will  follow  the 
manner  of  executing  the  act ;  which  will  be 
done — 

First.  In  the  presence  of  all  the  lioly 
angels. 

Secondly.  In  the  presence  of  all  them  that  in 
their  lifetime  came  to  him,  by  saying  unto  them, 
*'  Depart  from  me,  ye  cursed,  into  everlasting 
fire,  prepared  for  the  devil  and  his  angels,"  with 
the  reason  annexed  to  it.  For  you  were  cruel  to 
me  and  mine,  particularly  discovered  in  these 
words  :  "  For  I  was  a  hungered,  and  ye  gave  me 
no  meat :  I  was  thirsty,  and  ye  gave  me  no 
drink  :  I  was  a  stranger,  and  ye  took  me  not  in  : 
naked,  and  ye  clothed  me  not :  sick,  and  in 
prison,  and  ye  visited  me  not."   Matt.  xxv.  41-43. 

Lastly.  Now  it  remains  that  we  speak  of  the 
place  into  which  these  shall  be  cast,  which,  in 


112  COME    AND    WELCOME 

the  general,  you  have  heard  already,  viz.  the  fire 
prepared  for  the  devil  and  his  angels  ;  but,  in 
particular,  it  is  thus  described : 

First.  It  is  called  Tophet :  for  '•  Tophet  is 
ordained  of  old;  yea,  for  the  king  (the  Lucifer) 
it  is  prepared ;  he  hath  made  it  deep  and  large; 
the  pile  thereof  is  fire  and  much  wood  ;  the 
breath  of  the  Lord,  like  a  stream  of  brimstone, 
doth  kindle  it."  Isa.  xxx.  33. 

Secondly.  It  is  called  hell.  "  It  is  better  for 
thee  to  enter  halt  into  life,  than  having  two  feet, 
to  be  cast  into  hell."     Mark  ix.  45. 

Thirdly.  It  is  called  the  wine-press  of  the 
wrath  of  God:  "And  the  angel  thrust  in  his 
sickle  into  the  earth,  and  gathered  the  vine  of 
the  earth,  (that  is,  them  that  did  not  come  to 
Christ,)  and  cast  it  into  the  great  wine-press  of 
the  wrath  of  God."     Rev.  xiv.  19. 

Fourthly.  It  is  called  a  lake  of  fire :  "  And 
whosoever  was  not  found  written  in  the  book 
of  life,  was  cast  into  the  lake  of  fire."  Rev.  xx. 
15. 

Fifthly.  It  is  called  a  pit :  "  Thou  hast  said 
in  thy  heart,  I  will  ascend  into  heaven,  I  will 
exalt  my  throne  above  the  stars  of  God  :  I  will 
sit  also  upon  the  mount  of  the  congregation,  in 
the  sides  of  the  north.  Yet  thou  shalt  be 
brought  down  to  hell,  to  the  sides  of  the  pit." 
Isa.  xiv.  13,  15. 

Sixthly.  It  is  called  a  bottomless  pit,  out  of 
which  the  smoke  and  the  locusts  came,  and  into 
which  the  great  dragon  was  cast ;  and  it  is 
called  bottomless,  to  show  the  endlessness  oi 
the  fall  that  they  will  have  in  it,  who  come  not 


To    JESrs    CHRIST.  113 

in  ihc  acceptable  time  to  Jesus  Christ.     Rev.  ix. 
1,  2;  XX.  3 

Srvrnthh/  It  is  called  outer  darkness  :  "Rind 
him  hand  and  toot,  and  cast  liiin  into  outer  dark- 
ness ;" — "and  cast  ye  the  unprofitable  servant 
into  outer  darkness  :  there  shall  he  weeping  and 
ornashinc    of  teeth."      Matt.   xxii.    13  ;   xxv.   30. 

Kis^hthhj.  It  is  called  a  furnace  of  fire  :  '*  As 
therefore  the  tares  are  cjathered  and  burned  in 
llie  fire  ;  so  shall  it  be  in  the  end  of  the  world. 
The  Son  of  man  shall  send  forth  his  anpels,  and 
(hey  shall  j^atlier  out  of  his  kingdom  all  things 
that  offend,  and  them  which  do  iniquity  ;  and 
shall  cast  them  into  a  furnace  of  fire :  there 
sliall  be  wailing  and  gnashing  of  teeth."  And 
ajrain,  "So  shall  it  be  at  the  end  of  the  world  : 
llie  angels  shall  come  forth,  and  sever  the  wicked 
from  among  the  just,  and  shall  cast  them  into 
the  furnace  of  fire  :  there  shall  be  wailing  and 
gnashing  of  teeth."     Matt.  xiii.  40-42,   48-50. 

Lastly.  It  may  not  be  amiss,  if,  in  the  con- 
clusion of  this,  I  show  you,  in  few  words,  to 
wliat  the  things  that  torment  them  in  this  state 
jire  compared.  Indeed,  some  of  them  have  been 
occasionally  mentioned  already ;  as  that  they 
are  compared — 

First.  To  wood  that  burneth. 

Secondly.  To  fire. 

Tliirdly.  To  fire  and  brimstone:   but, 

Fourthly.  It  is  compared  to  a  worm,  a  gnaw- 
ing worm,  a  never-dvinjr  gnawing  worm  :  They 
are  cast  into  hell,  "  where  their  worm  dieth  not.' 
Mark  ix.  44. 

Fifthly.   It   is  called  on    unquenchable    fire: 
10» 


114  Come  and  welcome 

"  He  will  gather  his  wheat  into  the  garner  ;  but 
he  will  burn  up  the  chaff  with  unquenchable 
fire."     Matt.  iii.   12;  Luke  iii.  17. 

Sixthly.  It  is  called  everlasting  destruction  : 
*'  The  Lord  Jesus  shall  be  revealed  from  heaven 
with  his  mighty  angels,  in  flaming  fire  taking  ven- 
geance on  them  that  know  not  God,  and  that 
obey  not  the  gospel  of  our  Lord  Jesus  Christ : 
who  shall  be  punished  with  everlasting  destruc- 
tion from  the  presence  of  the  Lord,  and  from  the 
glory  of  his  power."    2  Thess.  i.  7-9. 

Seventhly.  It  is  called  wrath  without  mixture, 
and  is  given  them  in  the  cup  of  his  indignation: 
*'  If  any  man  worship  the  beast  and  his  image, 
and  receive  his  mark  in  his  forehead,  or  in  his 
hand,  the  same  shall  drink  of  the  wine  of  the  wrath 
of  God, which  is  poured  out  without  mixture  into 
the  cup  of  his  indignation  ;  and  he  shall  be  tor- 
mented with  fire  and  brimstone  in  the  presence  of 
the  holy  angels,  and  in  the  presence  of  the 
Lamb."    Rev.  xiv.  9,  10. 

Eighthly.  It  is  called  the  second  death : 
*'  And  deatli  and  hell  were  cast  into  the  lake  of 
fire.  This  is  the  second  death."  "Blessed  and 
holy  is  he  that  hath  part  in  the  first  resurrection  : 
on  such  the  second  death  hath  no  power."  Rev. 
XX.  6,  14. 

Ninthly.  It  is  called  eternal  damnation : 
"  But  he  that  shall  blaspheme  against  the  Holy 
Ghost  hath  never  forgiveness,  but  is  in  danger  of 
eternal  damnation."    Mark  iii.  29. 

O  !  these  three  words  ! — 

Everlasting  punishment ! 

Eternal  damnation  ! 


TO      JE8US    CHRIST.  115 

And  for  ever  and  ever  ! 

How  will  llu'V  destroy  all  exportation  of  the 
end  of  the  misery  of  the  cast  away  sinners  ! 
"  And  the  smoke  of  their  torment  ascendcth  up 
for  ever  and  ever,  and  they  have  no  rest  day  nor 
night."    Hev.  xiv.  11. 

Their  misery  in  hell  is  set  forth  hy  four 
things  : — 

1.  By  calling  for  help  and  relief  in  vain. 

2.  By  weeping. 

3.  By  wailing. 

4.  By  g-nashing  of  teeth, 

And  now  wc  come  to  the  second  thing  that 
is  to  be  in(iuircd  into  ;  namely, 

How  it  appears  that  Christ  hath  power  to 
save,  or  to  cast  out :  For  by  these  words,  I  will 
in  jiuwise  cast  outj  he  declareth  that  he  hath 
power  to  do  both. 

Now  this  inquiry  leads  us  to  search  into  two 
things  : 

1.  How  it  appears  that  he  hath  power  to 
save. 

iJ.  How  it  appears  that  he  hath  power  to 
cast  out. 

That  he  hath  power  to  save,  appears  from 
that  which  follows : 

First.  To  sj)eak  only  of  liim  as  he  is  media- 
tor ;  he  was  authorized  to  perform  this  blessed 
work  by  his  Father,  before  the  world  began. 
Hence  the  apostle  saith,  "  He  hath  chosen  us  in 
him,  before  the  foundation  of  the  world,"  with 
all  those  things  that  eflectually  will  produce  our 
salvation     Ephcs.  i.  4  ;  2  Tim.  i.  9. 


116  COME    AND    WELCOME 

Secondly.  He  was  promised  to  our  first  pa- 
rents, that  he  should  in  the  fullness  of  time  bruise 
the  serpent's  head  ;  and,  as  Paul  expresses  it, 
"redeem  them  that  were  under  the  law."  Hence, 
since  that  time,  he  hath  been  reckoned  as  slain 
for  our  sins  ;  by  which  he  means  all  the  Fathers 
under  the  first  Testament  were  secured  from  the 
wrath  to  come."  Hence  he  is  called,  "  The  Lamb 
slain  from  the  foundation  of  the  world."  Rev. 
xiii.  8  ;  Gen.  iii.  15  ;  Gal.  iv.  4,  5. 

Thirdly.  Moses  gave  testimony  of  him  by 
the  types  and  shadows,  and  bloody  sacrifices,  that 
he  commanded,  from  the  mouth  of  God,  to  be  in 
use  to  the  support  of  his  people's  faith,  until  the 
time  of  reformation ;  which  was  the  time  of 
Christ's  death.    Heb.  chap.  ix.  and  x. 

Fourthly.  At  the  time  of  his  birth  it  was 
testified  of  him  by  the  angel,  "  He  shall  save 
his  people  from  their  sins."     Matt.  i.  21. 

Fifthly.  He  said  of  himself,  in  the  days  of 
his  flesh,  *'  The  Son  of  man  hath  power  on  earth 
to  forffive  sins."     Mark  ii.  10. 

Sixthly.  It  is  testified  also  of  him  by  the 
apostle  Peter,  that  *'  Him  hath  God  exalted  with 
his  right  hand  to  be  a  Prince  and  a  Saviour,  for 
to  give  repentance  to  Israel,  and  forgiveness  of 
sins."  Acts  V.  31. 

Seventhly.  In  a  word,  this  is  every  where 
testified  of  him,  both  in  the  Old  Testament  and 
the  New. 

And  good  reason  that  he  should  be  acknow- 
ledged and  trusted  in  as  a  Saviour. 

1.  He  came  down  from  heaven  to  be  a  Sa- 
viour.   John  vi.  39-40. 


TO    JK8U8    CHRIST.  117 

2.  Ilr  was  anointed  when  on  earth  to  be  a 
Saviour.    Luke  iii.  titj. 

3.  He  (lid  the  works  of  a  Saviour  :  as, 
First.    Ho  fullillcd  tho   law,   and   became   the 

end  of  it  for  riphteousncss,  to  thcni  that  believe 
ill  liiin.    Rom.  x.  3,  4. 

Sfcondhf.  He  laid  down  his  life  as  a  Saviour  ; 
he  (jave  his  life  "a  ransom  for  many."  Matt. 
XX.  2S;   Mark  x.  45;  1  Tim.  ii.  0. 

Thirdly.  He  has  abolished  death,  destroyed 
tlie  devil,  put  away  sin,  pot  the  keys  of  hell  and 
death,  is  ascended  into  heaven  ;  is  there  ac- 
cepted of  God,  and  sits  at  his  right  hand  as  a 
Saviour  ;  and  that  because  his  sacrifice  for  sins 
pleased  God.  2  Tim.  i.  10;  Heb.  ii.  14,  15; 
F.ph.  iv.  7,  8;  John  xvi.  10,  11  ;  Acts  v.  30,  31; 
Heb.  X.  12,  13. 

Fourthly.  God  hath  sent  out,  and  proclaimed 
him  as  a  Saviour,  and  tells  the  world  that  we 
have  redemption  through  liis  blood  ;  that  he 
will  justify  us,  if  we  believe  in  Ids  blood,  and 
that  he  can  faithfully  and  justly  do  it.  Yea, 
(lod  doth  beseech  us  to  be  reconciled  to  him  by 
his  Son  ;  which  could  not  be,  if  he  were  not 
anointed  by  him  to  this  very  end,  and  also  if  his 
works  and  undertakings  were  not  accepted  of 
him  as  those  of  a  Saviour.  Rom.  iii.  24.  25; 
2  Cor.  V.  18-21. 

Fifthly.  God  has  already  received  millions 
of  souls  into  his  paradise,  because  they  have  re- 
ceived this  Jesus  for  a  Saviour  ;  and  is  resolved 
to  cut  those  off,  and  to  cast  them  out  of  his 
presence,  who  will  not  take  him  for  a  Saviour. 
Heb.  xii.  22-26. 


118  COME    AND    WELCOME 

Secondly,  How  it  appears  that  he  hath  power 
to  cast  out. 

First.  The  Father  (for  the  service  that  he 
hath  done  him  as  a  Saviour)  hath  made  him  Lord 
of  all,  even  Lord  of  quick  and  dead.  "For  to 
this  end  Christ  both  died,  and  rose,  and  revived, 
that  he  might  be  Lord  both  of  the  dead  and 
living."  Rom.  xiv.  9. 

Secondly.  The  Father  hath  left  it  with  him 
to  quicken  whom  he  will,  to  wit,  with  saving 
grace,  and  to  cast  out  whom  he  will,  for  their 
rebellion  against  him.  John  v.  21. 

Thirdly.  The  Father  hath  made  him  judge 
of  quick  and  dead,  and  hath  committed  all  judg- 
ment unto  the  Son,  and  appointed  that  all  should 
honor  the  Son,  even  as  they  honor  the  Father. 
John  V.  23. 

Fourthly.  God  will  judge  the  world  by  this 
man  ;  the  day  is  appointed  for  judgment,  and 
he  is  appointed  for  judge.  "  He  hath  appointed 
a  day  in  the  which  he  will  judge  the  world  in 
righteousness,  by  that  man  whom  he  hath  or- 
dained."    Acts  xvii.  31. 

Therefore  we  must  all  appear  before  the 
judgment  seat  of  Christ,  that  every  one  may  re- 
ceive for  the  things  done  in  the  body,  according 
to  what  they  have  done.  If  they  have  received 
Christ,  heaven  and  salvation :  if  not,  hell  and 
damnation. 

And  for  these  reasons  he  must  be  judge : 

First.  Because  of  his  humiliation  ;  because 
of  his  Father's  word  he  "  humbled  himself,  and 
became  obedient  unto  death,  even  the  death  of  the 
cross.     Wherefore  God  hath  highly  exalted  him, 


t 


TO    JESUS    CHRIST.  119 

and  given  him  n  name  which  is  above  every 
name  :  that  at  the  name  of  Jesus  every  knee 
should  bow;  of  things  in  licavcn,  and  things  in 
earth,  and  tilings  inulor  the  rartli  ;  and  that  every 
tonjrue  should  confess  that  Jesus  Christ  is  Lord, 
to  the  irh)ry  of  (Jod  the  Father." 

This  has  respect  to  his  being  judge,  and  his 
sitting  in  judgment  upon  angels  and  men.  Pliil. 
ii.   7-11. 

Secondly.  That  all  men  might  honor  the  Son, 
even  as  they  honor  the  Father  :  "  For  tlie  Father 
judgeth  no  man,  but  liath  committed  all  judg- 
ment to  the  Son  ;  that  all  men  should  honor  the 
Son,  even  as  they  honor  the  Father."    John  v. 

Thirdly.  Because  of  his  righteous  judgment, 
tliis  work  is  tU  for  no  creature  ;  it  is  only  fit  for 
tlie  Son  of  Ciod.  For  he  will  reward  "  every  man 
according  as  his  work   shall  be."    Rev.  xxii.   12. 

Fourthly.  Because  he  is  the  Son  of  man.  He 
"  halli  given  him  authority  to  execute  judgment 
also,  because  he  is  the  Son  of  man."  John  v.  27. 

Thus  have  I  briefly  passed  througli  tljis  text, 
by  way  of  explicati(^  :  my  next  work  is  to 
speak  of  it  by  way  of  observation.  But  I  shall 
be  also  as  brief  in  that  as  the  nature  of  the  thing 
will  admit. 

"  All  that  the  Father  givetli  me,  shall  come 
to  me  ;  and  him  that  cometh  to  me,  I  will  in 
nowise  cast  out."    John  vi.  37. 

And  I  now  come  to  some  observations,  and 
tl)en  conclude  the  whole. 

The  words  thus  explained,  suggest  many 
thoughts  ;   some  of  which  are  these  : — 


120  COME    AND    WELCOME 

First.  That  God  the  Father,  and  Christ  his 
Son,  are  two  distinct  persons  in  the  Godhead. 

Secondly.  That  by  them  (not  excluding  the 
Holy  Ghost)  is  contrived  and  determined  the  sal- 
vation of  fallen  mankind. 

Thirdly.  That  this  contrivance  resolved 
itself  into  a  covenant  between  these  three  per- 
sons in  the  Godhead,  which  consists  of  giving  on 
the  Father's  part,  and  receiving  on  the  Son's  : 
"  All  that  the  Father  giveth  me,"  &c. 

Fourthly.  That  every  one  that  the  Father 
hath  given  to  Christ  (according  to  the  mind  of 
God  in  the  text)  shall  certainly  come  to  him. 

Fifthly.  That  coming  to  Jesus  Christ  is 
therefore  not  by  the  will,  wisdom,  or  power  of 
man  ;  but  by  the  gift,  promise,  and  drawing  of 
the  Father  :  "  All  that  the  Father  giveth  to  me, 
shall  come." 

Sixthly.  That  Jesus  Christ  will  be  careful  to 
receive,  and  will  not  in  anywise  reject  those  that 
come,  or  are  coming  to  him  :  "  And  him  that 
cometh  to  me,  I  will  in  nowise  cast  out." 

There  are,  besides  these,  some  other  truths 
implied  in  the  words  :   as-*- 

Seventhly.  They  that  are  coming  to  Jesus 
Christ,  are  often  really  afraid  that  he  will  not  re- 
ceive them. 

Eighthly.  Jesus  Christ  would  not  have  them, 
that  in  truth  are  coming  to  him,  once  think  that 
he  will  cast  them  out. 

These  observations  lie  all  of  them  in  the 
words,  and  are  abundantly  confirmed  by  the 
Scriptures  of  truth  ;  but  I  shall  not  at  this  time 
speak   of  them   all,  but  shall  pass  by  the  first, 


TO  JEsrs  c'linisr.  121 

second,  third,  fonrlli,  and  sixlli,  partly  because  I 
dcsijrnrd  brevity,  and  partly  because  tbcy  arc 
touched  uj)on  in  the  exjdiratory  j)artof  the  text, 
I  shall  therefore  bei,nn  with  tlie_/i/fA  obscrratimir 
and  90  make  that  the  first  in  order,  in  the  fol- 
lowinc:  discourse. 

First,  then,  coming  to  Christ  is  not  by  the 
will,  wisdom,  or  power  of  man,  but  by  the  gift, 
promise,  and  drawing  of  thr  Father.  This  ob- 
servatron  embraces  two  parts  : 

First.  That  coming  to  Christ  is  not  by  the 
will,  wisdom,  or  power  of  man. 

Scamdiy.  But  by  the  gift,  promise,  and 
drawing  of  the  Father. 

That  the  text  earrieth  this  truth  in  its  bosom, 
you  will  lind,  if  you  look  into  the  explicatioik 
of  the  first  part  thereof  before.  I  shall  therefore 
here  follow  the  method  ])ropourided,  viz.  show — 

Fir  at.  Thai  coming  to  Christ  is  not  by  the 
will,  wisdom,  or  power  of  rnan.  This  is  true, 
because  the  word  doth  positively  say,   it  is  not. 

First.  It  ilenielh  it  to  be  by  the  will  of  man  : 
*'  Not  of  blood,  nor  of  the  will  of  the  flesh,  nor 
of  the  will  of  man."  And  again,  "It  is  not  of 
him  that  willeth,  nor  of  him  that  runneth.'* 
John  i.  13  ;  Rom.  ix.   10. 

Secondly.  It  denieth  it  to  be  by  the  wisdom 
of  man,  as  is  manifest  from  these  considerations  : 

First.  In  the  wisdom  of  God  it  pleased  him, 
that  the  world  by  wisdom  should  not  know  him. 
Now,  if  by  their  wisdom  they  cannot  know 
him,  it  follows,  by  that  wisdom  they  cannot  come 
unto  him  ;  for  coming  to  him,  is  not  before,  but 

n 


ISS  COME    AND    WELCOME 

after  some   knowledge    of  him.    1.  Cor.  1.  21  ; 
Acts  xii.  11 ;  Ps.  ix.  10. 

Secondly.  The  wisdom  of  man,  in  God's  ac- 
count, as  to  the  knowledge  of  Christ,  is  reck- 
oned foolishness.  Hath  not  God  made  foolish 
the  wisdom  of  this  world  ?  And  aaain,  the  wisdom 
of  this  world  is  foolishness  with  God. 

If  God  hath  made  foolish  the  wisdom  of  this 
world  ;  and  again,  if  the  wisdom  of  this  world  is 
foolishness  with  him  ;  then,  verily,  it  is  not 
likely  that  by  that  wisdom  a  sinner  should  be- 
come so  prudent,  as  to  come  to  Jesus  Christ ; 
especially  if  you  consider — 

Thirdly.  That  the  doctrine  of  a  crucified 
Christ,  and  so  of  salvation  by  him,  is  the  very 
thing  that  is  counted  foolishness  by  the  wisdom 
oi  the  world.  Now,  if  the  very  doctrine  of  a 
crucified  Christ  be  counted  foolishness  by  the 
wisdom  of  this  world,  it  cannot  be,  that  by  that 
wisdom  a  man  should  be  drawn  out,  in  his  soul, 
to  come  to  him.  1  Cor.  i.  20  ;  ii.  14  ;  iii.  19;  i. 
18,  23. 

Fourthly,  God  eounteth  the  wisdom  of  this 
world  one  of  his  greatest  enemies  :  therefore  by 
that  wisdom  no  man  can  come  to  Jesus  Christ. 
For  it  is  not  likely  that  one  of  God's  greatest 
enemies  should  draw  a  man  to  that  which  best 
of  all  pleases  God,  as  coming  to  Christ  does. 
Now,  that  God  eounteth  the  wisdom  of  this 
world  one  of  his  greatest  enemies,  is  evident — 

First.  Because  it  casts  the  greatest  contempt 
upon  his  Son's  undertaking,  as  is  proved,  in  that 
it  counts  his  crucifixion  foolishness :  though  that 


TO    JESrS   CHRIST.  1^ 

is  one  of  the  highest  demonstrations  of  Divine 
wisdom.  Eph.  i.  7,  8. 

Secondly.  Becanse  God  hath  threatened  to 
destroy  it,  and  brinj:  it  to  nought,  and  cause  it 
to  perish  ;  which  surely  he  would  not  do,  were 
it  not  an  enemy,  and  if  it  would  direct  men  to, 
and  cause  them  to  close  with  Jesus  Christ.  See 
Isa.  xxix.  14;    1  Cor.  i.  19. 

Thirdly.  He  hath  rejected  it  from  helping 
in  the  ministry  of  his  word,  as  a  fruitless  busi- 
ness, and  a  thing  that  comes  to  nought.  1  Cor. 
ii.  4,  0,  12,  13. 

Fourthly.  Because  it  causeth  to  perish  those 
that  feel  it,  and  pursue  it.     1  Cor.  i.  18,  10. 

Fifthly.  And  God  has  proclaimed,  that  if 
any  man  will  be  wise  in  this  world,  he  must  be 
a  fool  in  the  wisdom  of  this  world,  and  that  is 
the  way  to  be  wise  in  the  wisdom  of  (rod.  "  If 
any  man  seemeth  to  be  wise  in  this  world,  let 
him  become  a  fool,  that  he  may  be  wise.  For 
the  wisdom  of  this  world  is  foolishness  with 
God."   2  Cor.  ii.  18,  19. 

Coming  to  Christ  is  not  by  the  power  of  man. 
This  is  evident,  partly — 

First.  From  what  has  already  been  stated  ; 
for  man's  power  in  the  puttinjr  forth  of  it  in  this 
matter,  is  cither  stirred  up  by  love,  or  sense  of 
necessity  ;  but  the  wisdom  of  this  world  neither 
gives  man  lore  to  Jesus  Christ,  nor  a  sense  of 
the  need  of  him  :  therefore  his  power  lieth  still, 
as  from  that. 

Secondly.  What  power  has  he  that  is  dead, 
(as  every  natural  man  is,)  even  spiritually  dead 
in  trespasses  and  sins  ;  dead,  even  as  dead  to 


124  COME  AND  WELCOME 

God*s  New  Testament  things,  as  he  that  is  in  his 
grave,  is  dead  to  the  things  of  this  world  ?  What 
power  has  he  then,,  whereby  to  come  to  Jesus 
Christ  ?   John  v.  25  ;  Eph.  i'i.  1-5. 

Thirdly.  God  forbids  the  mighty  man  to 
glory  in  his  strength,  and  says  positively,  *'  by 
strength  shall  no  man  prevail ;"  and  again,  "  not 
by  might,  nor  by  power,  but  by  my  Spirit,  saith 
the  Lord."  Jer.  ix,  23 ;  1  Sam.  ii.  9  -,  Zech. 
iV.  6. 

Fourthly.  Paul  acknowledges  that  man,  nay, 
•converted  man,  of  himself,  has  not  a  sufficiency 
of  power  in  himself  to  think  a  good  thought. 
If,  then,  he  is  not  able  to  do  that  which  is 
least,  (for  to  think  is  less  than  to  come,)  then  no 
man  by  his  own  power  can  come  to  Jesus  Christ. 
2  Cor.  iii.  5. 

Fifthly.  Hence  we  are  said  to  be  made  will- 
ing to  come,  by  the  power  of  God  ;  to  be  raised 
from  a  state  of  sin,  to  a  state  of  grace,  by  the 
power  of  God  ;  and  to  believe,  that  is,  to  come, 
through  the  exceeding  working  of  his  mighty 
power-  Ps.  ex.  3  ;  Col.  ii.  12 ;  Eph.  i.  18-20. 
But  this  would  not  be  the  ease,  if  men  had 
cither  the  power  or  the  will  to  come  ;  or  so  much 
as  graciously  to  think  of  being  willing  to  come 
of  themselves  to  Jesus  Christ. 

I  should  now  come  to  the  proofs  of  the  se- 
•<;ond  part  of  the  observation,  but  that  is  occasion- 
ally done  already,  in  the  explicatory  part  of  the 
text;  to  which  I  refer  the  readers  for  I  shall 
liere  only  give  a  text  or  two  more  to  the  same 
purpose,  and  so  come  to  the  use  and  application. 
First,   tt  is  expressly  said,  "No  man  shall 


TO    JESUS    CHRIST.  125 

come  to  me,  except  the  FaUicr  whicli  hath  sent 
mo,  draw  hini."  Hy  tliis  text,  it  is  not  only  inti- 
11  itrd,  that  in  man  tlierc  is  want  of  power,  hnt 
al;>j  of  \\  ill,  to  come  to  Jesus  Christ:  he  must 
bo  drawn  :  he  conies  not  if  hebo  not  drawn  :  and 
o!>.-crvc,  it  is  not  man,  no,  nor  all  liie  angels  in 
heaven,  timt  can  draw  one  sinner  to  Jesus  Christ. 
*'  \o  man  can  come  to  me,  except  the  Father 
which  hath  sent  me,  draw  him."    Jolin  vi.  44. 

Secondly.  Again,  *' No  man  can  come  unto 
me,  except  it  were  given  unto  him  of  mv  Father.'* 
John  vi.  05.  It  is  a  heavenly  gift  that  indnccs 
man  to  come  to  Jesus  Christ. 

Thirdly.  Again,  "It  is  written  in  the  pro- 
phets. They  shall  be  all  taught  of  God.  Every 
man  therefore  that  hath  heard,  and  hath  learned 
of  the  Father,  cometh  unto  me."    John  vi.  45. 

I  shall  not  enlarge,  but  shall  make  some  use 
and  application. 

First.  Is  it  so  ?  Is  coming  to  Jesus  Christ, 
not  by  the  will,  wisdom,  or  power  of  man,  but  by 
the  L^ft,  promise,  and  drawing  of  the  Father? 
Then  they  arc  to  blame  that  cry  up  the  will,  wis- 
dom, and  power  of  man,  as  things  suOicient  to 
bring  men  to  Christ. 

There  are  some  men  who  think  they  may  not 
be  contradicted,  when  they  plead  for  the  will, 
wisdom,  and  i)ower  of  man,  in  reference  to  the 
things  that  are  of  the  kingdom  of  Christ.  But  I 
will  say  to  such  a  man,  he  has  never  yet  under- 
stood his  own  character,  and  what  the  Scripture 
teaches  concerning  him  :  neither  did  he  ever 
know  what  coming  to  Christ  is,  by  the  teaching, 
gift,  and  drawing  of  the  Father.     He  is  one  that 

!!• 


136  COME    AND    WELCOME 

hath  set  up  God's  enemy  in  opposition  to  him, 
and  that  continues  in  such  acts  of  defiance  :  and 
what  his  end,  without  a  new  birth,  will  be,  the 
Scripture  teaches  also.     But  we  will  pass  this. 

Secondly.  Is  it  so  1  Is  coming  to  Jesus 
Christ,  by  the  gift,  promise,  and  drawing  of  the 
Father  ?  Then  let  saints  here  learn  to  ascribe 
their  coming  to  Christ,  to  the  gift,  promise,  and 
drawing  of  the  Father.  Christian  man,  bless 
God,  who  hath  given  thee  to  Jesus  Christ,  by 
promise ;  and  again,  bless  God,  that  he  has 
drawn  thee  to  him.  And  why  is  it  thee  ?  Why 
not  another  ?  Oh  !  that  the  glory  of  electing  love 
should  rest  upon  thy  head,  and  that  the  glory 
of  the  exceeding  grace  of  God  should  take  hold 
of  thy  heart  and  bring  thee  to  Jesus  Christ ! 

Thirdly.  Is  it  so,  that  coming  to  Christ  is  by 
the  Father,  as  aforesaid  ?  Then  this  should 
teach  us  to  set  a  high  esteem  upon  them  that  are 
indeed  coming  to  Jesus  Christ ;  I  say,  a  high 
esteem  on  them,  for  the  sake  of  him,  by  virtue  of 
whose  grace  they  are  made  *to  come  to  Jesus 
Christ. 

We  see,  that  when  men,  by  the  help  of  hu- 
man abilities,  do  arrive  at  the  knowledge  of,  and 
bring  to  pass  that  which,  when  clone,  is  a  won- 
der to  the  world,  how  he  that  did  it  is  esteemed 
and  commended.  Yea,*  how  his  parts,  industry, 
and  unweariedness  are  admired  ;  and  yet  the 
man,  as  to  this,  is  but  of  the  world,  and  his  work 
the  effect  of  natural  ability.  The  things  also  at- 
tained by  him,  end  in  vanity  and  vexation  of 
spirit.  Further:  perhaps  in  the  pursuit  of  these 
his  achievements,  he  sins  against  God,  wastes 


TO    JESUS    CHRIST.  127 

his  time  vainly,  and,  nt  last,  loses  hig  soul  by 
ncfflortinfT  it,  Yot  he  is  adinirrd  !  Rut  I  say,  iftliis 
r^'in's  parts,  labor,  diligtMicc,  and  the  like,  ^vill 
biin^  him  to  such  applause  and  esteem  in  the 
world  ;  what  esteem  should  we  have  of  such  a 
one  who  is  by  llie  pift,  promise,  and  power  of 
God,  comin«j  to  Jesus  Christ? 

First.  This  is  a  man  with  whom  Clod  is,  in 
whom  (lod  works,  and  walks  ;  a  man  who  is  led 
by  the  mitrhty  hand  of  God,  and  the  eU'ectual 
workiniT  of  his  power.      Here  is  a  man  ! 

Secondly.  This  man,  by  the  power  of  God's 
might,  which  works  in  him,  is  able  to  cast  a 
whole  world  behind  him,  willi  all  the  lusts  and 
pleasures  of  it  :  and  to  press  through  all  the  dif- 
ficulties that  men  and  devils  can  set  against  him. 
Here  is  a  man  ! 

Thirdly.  This  man  is  travelling  to  mount 
Zion,  the  heavenly  Jerusalem,  the  city  of  the 
livinij  God,  and  to  an  innumerable  company  of 
angels,  and  the  spirits  of  just  men  made  perfect, 
to  (lod  the  jud<Tc  of  all,  and  to  Jesus. 

Fourthly.  This  man  can  look  upon  death 
with  comfort ;  can  laugh  at  destruction  when  it 
Cometh  ;  and  louff  to  licar  the  sound  of  the  last 
trump,  and  to  see  the  Judge  coming  in  the  clouds 
of  heaven.     Here  is  a  man  indeed  t 

Let  Christians  then  esteem  each  other  :  I 
know  you  do  this  ;  but  do  it  more.  And 
that  you  may,  consider  these  two  or  three 
thincrs. 

First.  Christians  are  the  objects  of  Christ's 
esteem.   Matt.  xii.  49  ;  xv.  22-28  :  Luke  vii.  9. 


128  COME    AND    WELCOME 

Secondly,  These  are  the  objects  of  the  esteem 
of  angels.    Dan.  x.  11  ;  Heb.  i.  14. 

Thirdly,  These  have  been  the  objects  of  the 
esteem  of  heathens,  when  but  convinced  about 
them.  Dan.  v.  11;  Acts  v.  15;  1  Cor.  xiv. 
24,  25. 

Let  each  of  you  then  esteem  each  other  bet- 
ter than  themselves.   Phil.  ii.  3. 

Fourthly.  Again,  is  it  so,  that  no  man  comeg 
to  Jesus  Christ  by  the  will,  wisdom,  and  power 
of  man  ;  but  by  the  gift,  power,  and  drawing  of 
the  Father  ?  Then  this  shows  us  how  horribly 
ignorant  of  this  such  are,  who  make  the  man  that 
is  coming  to  Christ  the  object  of  their  contempt 
and  raore.  These  are  also  unreasonable  and 
wicked  men,  men  in  whom  is  no  faith. 

But,  faithless  sinner,  let  us  expostulate  a 
little  with  you  in  this  matter.  What  hath  this 
man  done  against  thee,  who  is  coming  to  Jesus 
Christ  ?  Why  dost  thou  make  him  the  object  of 
thy  scorn  ?  Doth  his  coming  to  Jesus  Christ  of- 
fend thee  ?  Doth  his  pursuing  of  his  own  salva- 
tion offend  thee  ?  Doth  his  forsaking  of  his  sins 
and  pleasures  offend  thee  ? 

Poor  coming  man !  Thou  sacrificest  the 
abominations  of  the  Egyptians  before  their 
eyes,  and  will  they  not  stone  thee  1  Exod. 
viii.  26. 

But  I  say,  why  offended  at  this  ?  Is  he  ever 
the  worse  for  coming  to  Jesus  Christ,  or  for 
his  loving  and  serving  of  Jesus  Christ  ?  or  is  he 
ever  the  more  a  fool,  for  fiying  from  that  which 
will  cause  thee  to  perish  for  ever,  and  for  seek- 


TO      JESUS    CHRIST.  129 

ing  eternal  life?  Besides,  pray  consider,  this  lie 
does  not  of  himself,  but  by  the  drawing  of  the 
Father.  Come,  let  me  tell  tlu-e  in  thine  ear, 
thou  that  wilt  not  come  to  him  thyself,  and  him 
that  would,  tiiou  hindercst  : 

First.  'J'hou  shah  be  judged  for  one  that 
hath  hated,  maligned,  and  reproached  Jesus 
Christ,  to  whom   this   poor  sinner  was  coming. 

Secondly.  Thou  shalt  be  judged  too,  for  one 
that  hath  hated  the  Father,  by  whose  powerful 
drawing  the  sinner  doth  come. 

Fourthly.  Thou  shalt  be  taken,  and  judged 
for  one  that  has  done  despite  to  the  Spirit  of 
grace  in  him  ;  for  by  his  help,  he  was  coming  to 
Jesus  Christ.  What  sayest  thou  now  ?  Wilt 
thou  stand  by  thy  doings  ?  Wilt  thou  continue  to 
contemn  and  reproach  the  living  God  ?  Think- 
est  thou  that  thou  shalt  stand  in  the  day  of  judg- 
ment ?  *'  Can  thy  heart  endure,  or  can  thy  hands 
be  strong,  in  the  days  that  I  shall  deal  with  thee, 
saith  the  Lord  ?  ♦'  John  xv.  18-26 ;  Jude  14,  15  ; 
IThes.   iv.    8;  Ezek.  xxii.  14 

Fifthly.  Is  it  so,  that  no  man  comes  to  Jesus 
Christ  by  the  will,  wisdom,  and  power  of  man, 
but  by  the  gift,  promise,  and  drawing  of  the  Fa- 
tl.tr?  Then  this  shows  us,  how  it  comes  to  pass, 
that  weak  means  are  so  powerful  as  to  bring  men 
from  their  sins,  to  a  hearty  })ursuit  after  Jesus 
Christ.  When  God  bade  IMoscs  speak  to  the 
people,  he  said,  I  will  speak  with  thee.  Exod. 
xix.  9.  When  God  speaks,  when  God  works, 
who  can  let  it  ?  None,  none.  Then  the  work 
goes  on.  Elias  threw  his  mantle  upon  the  shoul- 
ders of  Elisha  ;  and  what  a  wonderful  work  then 


1^  COME    AND    WELCOME 

foliowed  !  When  Jesus  spake  at  the  crowing  of 
a  cock,  what  work  was  there !  O  when  God  is 
in  the  means,  (be  it  ever  so  weak  and  contempt- 
ible in  itself,)  he  works  wonders.  1  Kings  xix. 
19;  Matt.  xxvi.  74,  75^  Mark  xiv.  71,  73; 
Luke  xxii.  60-62. 

The  world  understand  not,  nor  believe  that 
the  walls  of  Jericho  shall  fall  at  the  sound  of 
rams'  horns ;  but  when  God  will  work,  the 
aneans  must  be  effectual.  A  word  weakly  spoken, 
spoken  with  difficulty,  in  temptation,  and  in 
the  midst  of  great  contempt  and  scorn,  works 
wonders,  if  the  Lord  thy  God  accompanies  it 
with  his  Spirit. 

Sixthly.  Is  it  so?  Doth  no  man  come  to 
Jesus  Christ  by  the  will,  wisdom,  and  power  of 
man,  but  by  the  gift,  promise,  and  drawing  of 
the  Father  ?  Then  here  is  room  for  Christians 
to  wonder  at  the  effectual  workings  of  God's  pro- 
vidences, that  he  makes  use  of  as  ra^ans  to  bring 
them  to  Jesus  Christ. 

For  although  men  are  drawn  to  Christ  by 
the  power  of  the  Father  ;  yet  that  power  puts 
forth  itself  in  the  use  of  means  ;  and  those  means 
are  diverse  ;  sometimes  this,  sometimes  that ; 
for  God  is  at  liberty  to  work  by  which,  and 
when,  and  how  hewill ;  and  as  contemptible  as 
they  may  be,  yet  God  that  commanded  the  light 
to  shine  out  of  darkness,  and  that  out  of  weak- 
ness can  make  strong,  can,  nay,  doth  oftentimes 
make  use  of  very  unlikely  means  to  bring  about 
the  conversion  and  salvation  of  his  people.  There- 
fore, you  that  are  come  to  Christ,  (and  that  by 
HDJikcJy  means,)  stay  yourselves  and  wonder ; 


TO    JESTTS    CnRlST.  131 

and,  wondorino;,  magnify  Aliniffhly  powor,  in 
niakin<r  the  means  eflcctual  that  brought  you  to 
Jesus  Christ. 

AVhat  was  the  providence  that  God  made  use 
of  as  a  means,  either  more  remote,  or  more  near^ 
to  hrin<r  thee  to  Jesuj*  Christ  ?  A^'as  it  the  re- 
inovinir  of  thy  habitation,  ihc  change  of  thv  con- 
dition, the  loss  of  relations,  estate,  or  the  like? 
Was  it  the  casting  of  thine  eye  npon  some  good 
book,  hearing  thy  neighbors  talk  of  heavenly 
thinjis,  the  l)('hol(liii(r  of  (iod's  judgments  as  ex- 
ecuted upon  others,  or  thine  own  deliverance 
fiom  them  ;  or  thy  being  strangely  cast  under 
tlie  ministry  of  some  godly  man  ?  Oh^  take 
notice  of  such  providence  or  providences  !  They 
were  sent  and  managed  by  mighty  power  to  do 
thee  good.  God  himself,  I  say,  hath  joined 
himself  to  this  chariot  ;  yea,  and  so  blessed  it, 
that  it  failed  not  to  accomplish  the  things  for 
\\  liic'lj  he  sent  it. 

(I'od  blesses  not  to  every  one  his  providences 
in  this  manner.  How  many  thousands  are  there 
in  this  worhl,  that  pass  every  day  under  the  same 
j)rovidences  ?  But  God  rs  not  in  them,  to  do  that 
work  by  them,  as  he  has  done  for  thy  poor  soul, 
by  his  effectual  working  with  ihem.  O  !  that 
Jesus  ('hrist  should  meet  thee  in  tliis  providence, 
that  dispensation,  or  the  other  ordinances  !  This 
is  ifrarc  indeed  f  At  this,  therefore,  it  will  be 
thy  wisdom  to  admire,  and  for  this  to  bless  God. 

Give  me  leave  to  give  you  a  taste  of  some 
of  those  providences  that  hare  been  eflectua}, 
through  the  management  of  God,  to  bring  salva- 
tion to  the  souls  of  his  people. 


133  COME    AND    WELCOME 

First.  The  first  shall  be  that  of  the  woman 
of  Samaria,  It  must  happen,  that  she  must 
needs  go  out  of  the  city  to  draw  water,  not  before 
or  after,  but  just  when  Jesus  Christ  her  Saviour 
was  come  from  far,  and  set  to  rest  him,  being 
weary,  upon  the  well.  What  a  blessed  provi- 
dence was  this  !  even  a  providence  managed  by 
Almighty  wisdom,  and  Almighty  power,  to  the 
conversion  and  salvation  of  this  poor  creature  ; 
for  by  this  providence  was  this  poor  creature 
and  her  Saviour  brought  together ;  that  that 
blessed  work  might  be  fulfilled  upon  the  woman, 
according  to  the  purpose  before  determined  by 
the  Father.   John  iv.  6-29. 

Secondly.  What  a  providence  was  it,  that 
there  should  be  a  tree  in  the  way  for  Zac- 
cheus  to  climb,  thereby  to  give  Jesus  opportu- 
nity to  call  that  chief  of  the  publicans  home  to 
himself,  even  before  he  came  down  therefrom  ! 
Luke  xix.  2-10. 

Thirdly.  Was  it  not  also  wonderful,  that 
the  tiiief,  whom  you  read  of  in  the  gospel,  should, 
by  the  providence  of  God,  be  cast  into  prison,  to 
be  condemned,  even  at  that  sessions  that  Christ 
himself  was  to  die ;  nay,  and  that  it  should 
happen  too,  that  they  must  be  hanged  together, 
that  the  thief  might  be  in  hearing  and  observing 
of  Jesus  in  his  last  words,  that  he  might  be  con- 
verted by  him  before  his  death  ?  Luke  xxiii. 
39-43. 

Fourthly.  What  a  strange  providence  it  was, 
and  as  strangely  managed  by  God,  that  Onesi- 
mus,  when  he  was  run  away  from  his  master, 
should  be  taken,  and,  as  I  think,  cast  into  that 


TO    JESUS    CHRIST.  133 

very  prison,  wlicre  Paul  lay  bound  for  the  word 
of  the  fTospt'l,  that  lie  niiiiht  tlicrr  1)C  by  him  ron- 
vcrtrd,  and  sent  homo  a<:aiii  to  his  master  Phil- 
emon  !  Behold,  all  things  work  together  for  good 
to  them  tliat  love  (iod  ;  to  tliem  who  arc  the 
called  accordinjj  to  his   purpose.    Rom.  viii.  28. 

Nay,  I  myself  hare  known  some  that  have 
been  made  to  co  to  hear  the  word  preached 
ajrainst  tlieir  wills  ;  others  have  gone,  not  to  hear, 
but  to  see  and  to  be  seen  ;  nay,  and  to  jeer  and 
ridicule  others  ;  as  also  to  cavil  at  thingrs.  Some 
also  to  feed  their  adulterous  eyes  with  the  sight 
of  beautiful  objects;  and  yet  God  hath  made  use 
of  even  these  things,  and  even  of  the  wicked 
and  sinful  proposals  of  sinners,  to  bring  them 
under  the  grace  that  might  save  their  souls. 

Seventhly.  Doth  no  man  come  to  Jesus 
Christ,  but  by  the  drawing  of  the  Father?  Then 
let  me  here  caution  those  poor  sinners,  that  are 
spectators  of  the  change  that  God  hath  wrought 
upon  them  that  are  coming  to  Jesus  Christ,  not 
to  attribute  this  work  and  change  to  other  things 
and  causes. 

There  are  some  poor  sinners  in  the  world 
that  plainly  see  a  change,  a  mighty  change  in 
their  neighbors  and  relations  that  are  cominjr  to 
Jesus  Christ ;  but,  as  I  said,  they  being  ignorant, 
and  not  knowingr  whence  it  comes,  and  whither 
it  goes,  (for  so  is  every  one  that  is  born  of  the 
Spirit,  John  iii.  8,)  therefore  they  attribute  this 
change  to  other  causes  :  as, 

1.  To  melancholy. 

2.  To  sitting  alone. 

3.  To  over-much  reading. 

12 


134  COME    AND    WELCOME 

4.  To  their  hearing  too  many  sermons. 

5.  To  too  much  studying  and  musing  on 
what  they  hear. 

And  they  conchide  on  the  other  side, 

First.  That  it  is  for  want  of  merry  company. 

Secondly.  For  want  of  medicine,  and  there- 
fore they  advise  them  to  leave  offreaoding,  going 
to  hear  sermons,  the  company  of  sober  people, 
and  to  be  merry,  to  gossip,  to  busy  themselves 
in  the  things  of  this  world,  and  not  to  sit  musing 
alone. 

But  come,  poor  ignorant  sinner,  let  me  deal 
with  thee : — it  seems  thou  art  turned  counsellor 
for  Satan.  I  tell  thee,  thou  knowest  not  what 
thou  doest.  Take  heed  of  spending  thy  judg- 
ment after  this  manner :  thou  judgest  foolishly, 
and  sayest,  in  this,  to  every  one  that  passeth  by, 
thou  art  a  fool. 

What !  count  convictions  for  sin,  mourning 
for  sin,  and  repentance  for  sin,  melancholy ! 
This  is  like  those,  that  on  the  other  side  said. 
These  men  are  drunk  with  new  wine,  &.c.  Or 
as  he  that  said  Paul  was  mad.  Acts  ii.  13 ; 
xxvi.  24. 

Poor  ignorant  sinner,  canst  thou  judge  no 
better?  What!  Is  sitting  alone,  pensive  under 
God's  hand,  reading  the  Scriptures,  and  hearing 
of  sermons,  &c,  the  way  to  be  undone  ?  The 
Lord  open  thine  eyes,  and  make  thee  to  see  thine 
error.  Thou  hast  set  thyself  against  God  ;  thou 
hast  despised  the  operations  of  his  hand  ;  thou 
hast  attempted  to  murder  souls.  What !  Canst 
thou  give  no  better  counsel,  touching  those  whom 
God  hath  wounded,  than  to  send  them  to  the  or- 


TO    JESl'S    CHRIST.  136 

dinaiirrs  of  hell  for  help  ?  Thow  hiddrst  llicrn 
be  merry  ;  but  dost  thou  not  know  that  the  heart 
of  fools  is  in  the  liousc  of  laughter  ?  Ecclea. 
vii.  4. 

4.  Thou  biddest  them  shun  the  hearing  of 
awakeninjj  preachers ;  but  is  it  not  better  to 
hear  the  rebuke  of  the  wise,  than  for  a  man  to 
hear  the  song  of  fools  ?  Ecclcs.  vii.  5.  Thou 
l)i(]dest  tliem  busy  themselves  in  the  thinp^s  of 
this  world  ;  but  dost  thou  not  know  that  the 
Lord  bids,  first  seek  the  kingdom  of  God  and 
the  righteousness  thereof?  Matt.  vi.  33. 

Poor  ignorant  sinner,  hear  the  counsel  of 
(iod  to  such,  and  learn,  thyself,  to  be  wiser. 
Is  any  alllicted  ?  Let  him  pray.  Is  any  merry  ? 
Let  him  sing  psalms.  Blessed  is  he  that  hearelh 
me;  and  hear  for  time  to  come.  Save  yourselves 
from  this  untoward  generation.  Search  the 
Scriptures,  give  attendance  to  reading.  It  is 
better  to  go  to  the  house  of  mourning.  James 
V.  13  ;  Prov.  viii.  34  ;  Acts  ii.  40  ;  John  v.  39  ; 
1  Tim.  iv.  13  ;  Keel.  vii.  2. 

And  wilt  tliou  judge  him  that  doth  thus  ?  Art 
thou  almost  like  Elymas  the  sorcerer,  that  sought 
to  turn  the  deputy  from  the  failii  ?  Thou  seek- 
esl  to  pervert  the  right  ways  of  the  Lord  ;  take 
heed,  lest  some  heavy  judgment  overtake  thee. 
Acts  xiii.  8-11. 

What!  Teach  men  to  quench  convictions  ; 
take  men  off  from  a  serious  consideration  of  the 
evil  of  sin,  of  the  terrors  of  the  world  to  come, 
and  how  they  shall  escape  the  same  !  What  ! 
Teach  men  to  put  God  and  his  word  out  of  iheir 
minds,  by  running  to  merry  company,  by  run- 


136  COME    AND    WELCOME 

ning  to  the  world,  by  gossiping,  &.c.  This  is 
as  much  as  to  bid  them  say  to  God,  Depart  from 
us,  for  we  desire  not  the  knowledge  of  thy  ways  ; 
or.  What  is  the  Almighty  that  we  should  serve 
him  ?  or.  What  profit  have  we,  if  we  should  keep 
his  ways  ?  What !  Bid  men  walk  according  to  the 
course  of  this  world,  according  to  the  prince  of 
the  power  of  the  air,  the  spirit  that  now  worketh 
in  the  children  of  disobedience  !    Eph.  ii.  2. 

Object.  But  we  do  not  know  that  such  are 
coming  to  Jesus  Christ ;  truly  we  wonder  at  them, 
and  think  they  are  fools. 

Answer.  First.  Do  you  not  know  that  they 
are  coming  to  Jesus  Christ  ?  Then  they  may  be 
coming  to  him,  for  aught  you  know  ;  and  why 
will  you  be  worse  than  the  brute,  to  speak  evil 
of  the  things  you  know  not?  What!  Are  ye 
made  to  be  taken  and  destroyed  ?  Must  ye  ut- 
terly perish  in  your  own  corruptions?  2  Pet. 
ii.  12. 

Secondly.  Do  you  not  know  them  ?  Let  them 
alone  then.  If  you  cannot  speak  good  of  them, 
speak  not  bad.  "  Refrain  from  these  men,  and 
let  them  alone  :  for  if  this  counsel  or  this  work 
be  of  men,  it  will  come  to  nought :  but  if  it  be  of 
God,  ye  cannot  overthrow  it,  lest  haply  ye  be 
found  even  to  fight  against  God."  Acts  v. 
38,  39. 

Thirdly.  But  why  do  you  wonder  at  a  work 
of  conviction  and  conversion  ?  Know  you  not 
that  this  is  the  judgment  of  God  upon  you,  ye 
despisers,  to  behold,  and  wonder,  and  perish  ? 
Acts  iii.  41. 

Fourthly.    But  why  wonder  and  think  ye  are 


TO    JESUS    CHRIST.  137 

fools  ?  Is  the  way  of  tlio  just  ;in  ahouiinalion  to 
you  ?  Sec  that  passaj^o  and  be  ashamed  :  ♦*  lie 
that  is  uprii^ht  in  the  way,  is  an  abomination  to 
t)ie  wicked."    Prov,  xxix.  27. 

Fifthly.  Your  wondering  at  them,  arpues 
that  you  are  stran<iers  to  yourselves,  to  convic- 
tion for  sin,  and  to  hearty  desires  to  be  saved  ; 
as  also  to  coming  to  Jesus  Christ. 

Object.  But  liow  shall  we  know  that  such 
men  are  comirit;  to  Jesus  Christ  ? 

Answer.  Who  can  make  them  see,  tlint 
Christ  has  made  blind  ?  John  ix.  2,  3.  Never- 
theless, because  I  endeavored  by  conviction,  con- 
version, and  salvation,  consider, 

1.  Do  they  cry  out  of  sin,  being  burdened 
with  it,  as  an  exceeding  bitter  thing? 

2.  Do  they  fly  from  it,  as  from  the  face  of  a 
deadly  serpent  ? 

3.  Do  they  cry  out  of  the  insufllciency  of 
their  own  righteousness,  as  to  justification  in  the 
sight  of  God  ? 

4.  Do  they  cry  out  after  tlie  Lord  Jesus  to 
save  them  ? 

5.  Do  they  see  more  worth  and  merit  in 
Christ's  blood  to  save  them,  than  in  all  the  sins 
of  the  world  to  condemn  them  ? 

0.  Are  they  tender  of  sinning  against  Jesus 
Christ  ? 

7.  Are  the  name,  person,  and  undertakings 
of  Christ,  niore  precious  to  them,  than  tlie  glory 
of  the  world  ? 

8.  Is  the  worlrl  not  dear  unto  them? 

9.  Is  faith  in  Christ  (which  they  are  con- 
vinced by  God's  Spirit  of  the  want  of,  and  that 

12* 


138  COME    AND    WELCOME 

without  it  they  can  never  close  with  Christ)  pre- 
cious to  them  ? 

10.  Do  they  favor  Christ  in  his  word,  and 
do  they  leave  all  the  world  for  his  sake  ?  And 
are  they  willing  (God  helping  them)  to  run 
hazards  for  his  name,  for  the  love  they  bear  to 
him  ? 

11.  Are  his  saints  precious  to  them  ? 

If  these  things  be  so,  whether  thou  seest  them 
or  not,  these  men  are  coming  to  Jesus  Christ. 
Rom.  vii.  9-14 ;  Ps.  xxxviii.  3-8 ;  Heb.  vi.  18- 
20  ;  Isa.  Ixiv.  6  ;  Phil.  iii.  7,  8 ;  Ps.  liv.  1  ;  cix. 
26  ;  Acts  xvi.  30  ;  Ps.  li.  7,  8 ;  1  Pet.  i.  18,  19  ; 
Rom.  vii.  24  ;  2  Cor.  v.  2 ;  Acts  v.  41  ;  James 
ii.  7 ;  Phil.  iii.  7,  8  ;  Ps.  cxix ;  John  xiii.  35  ; 
1  John  iv.  7;  iii.  14;  John  xvi.  9;  Rom.  xiv. 
23  ;  Heb.  xi.  6  ;  Ps.  xix.  10,  11  ;  Jer.  xv.  16  ; 
Heb.  xi.  24-27  ;  Acts  xx.  22-24  ;  xxi.  13.  Tit. 
iii.  15  ;  2  John  i ;  Ephes.  iv.  16. 

The  Second  Observation. 

I  come  now  to  the  second  observation  pro- 
pounded to  be  spoken  of;  namely, 

That  they  that  are  coming  to  Jesus  Christ, 
are  often  heartily  afraid  that  Jesus  Christ  will 
not  receive  them. 

I  told  you,  that  this  observation  is  implied  in 
the  text,  and  I  gather  it  from  the  largeness  and 
openness  of  the  promise,  I  will  in  nowise  cast 
out.  For  had  there  not  been  a  proneness  in  us, 
to  fear  casting  out,  Christ  needed  not  to  have,  as  it 
were,  provided  against  our  fear,  as  he  doth  by  this 
remarkable  expression,  in  nowise. 

*'  And   him    that  cometh  unto  me,  I  will    ip 


TO    JESUS    CHRIST.  139 

nowise  cast  out."  This  promise  invented  by 
the  wisdom  of  Heaven,  and  worded  in  a  way  to 
daeli  in  pieces,  at  one  blow,  all  the  objections  of 
coming  sinners,  need  not  have  been  ^iven,  I 
may  say,  if  they  were  not  prone  to  admit  of  sucli 
objections,  to  the  discouraginjr  of  their  own 
souls;  for  the  words,  in  noicisc,  were  dropped 
by  the  Lord  Jesus  to  help  the  faith  that  is  mixed 
witli  unbelief. 

And  it  is,  as  it  were,  the  sum  of  all  promises  ; 
neither  can  any  objection  be  made  upon  the  un- 
worthiness  that  thou  findest  in  thee,  that  this  pro- 
mise will  not  meet. 

But  I  am  a  sinner,  sayest  thou. 

/  will  in  nowise  cast  out,  says  Christ. 

But  I  am  an  old  sinner,  sayest  thou. 

/  will  in  nowise  cast  out,  says  Christ. 

But  I  am  a  hard-hearted  sinner,  sayest  thou. 

/  will  in  nowise  cast  out,  says  Christ. 

But  I  am  a  backsliding  sinner,   sayest  thou. 

/  will  in  noicise  cast  out,  says  Christ. 

But  I  liave  served  Satan  all  my  days,  sayest 
thou. 

I  will  in  nowise  cast  out,  says  Christ. 

But  1  have  sinned  against  light,  sayest  thou. 

7  will  in  nowise  cast  out,  says  Christ. 

But  I  have  sinned  against  mercy,  sayest  thou. 

/  will  in  nowise  cast  out,  says  Christ. 

But  I  have  done  no  good  thing  to  bring  with 
me,  sayest  thou. 

/  will  in  nowise  cast  out,  says  Christ. 

Thus  1  might  go  on  to  show  you,  that  this 
promise  was  provided  to  answer  all  objections, 
and  does  answer  them.     But  I  say,  this  promise 


140  COME    AND    WELCOME 

was  not  needed,  if  they  that  are  coming  to  Jesus 
Christ,  are  not  sometimes,  yea,  often,  heartily 
afraid,  that  Jesus  Christ  will  cast  them  out. 

I  will  give  you  now  two  instances,  that  seem 
to  support  the  truth  of  this  observation. 

In  the  ninth  of  Matthew,  at  the  second  verse, 
you  read  of  a  man  that  was  sick  of  the  palsy  ; 
and  he  was  coming  to  Jesus  Christ,  being  borne 
upon  a  bed  by  his  friends.  He  also  was  coming 
himself,  and  that  upon  another  account  than 
any  of  which  his  friends  were  aware  ;  even  for 
the  pardon  of  his  sins,  and  the  salvation  of  his 
soul.  Now,  so  soon  as  he  was  come  into  the 
presence  of  Christ,  Christ  bids  him  be  of  good 
cheer.  It  seems  then,  his  heart  was  fainting  : 
but  what  was  the  cause  of  his  fainting?  Not 
his  bodily  infirmity,  for  the  cure  of  which  his 
friends  brought  him  to  Christ ;  but  the  guilt  and 
burden  of  his  sins  ;  for  the  pardon  of  which  he 
himself  came  to  him  :  therefore  Christ  says,  Be 
of  good  cheer,  thy  sins  be  forgiven  thee. 

Christ  saw  him  sinking  in  his  mind,  about 
how  it  would  go  with  liis  soul ;  and  therefore, 
first,  he  applies  himself  to  him  upon  that  account. 
For  though  his  friends  had  faith  enough,  as  to 
the  cure  of  the  body,  yet  he  himself  had  little 
enough  as  to  the  cure  of  his  soul.  Therefore 
Christ  takes  him  up,  as  a  man  falling,  saying, 
"  Son,  be  of  good  cheer  ;  thv  sins  be  forgiven 
thee." 

A  part  of  the  story  of  the  Prodigal  seems 
pertinent  also  to  this  matter.  When  he  came  to 
himself,  he  said,  "  How  many  hired  servants  of 
my  father  have  bread  enough  and  to  spare,  and 


TO    JESUS    CHRIST.  141 

I  perish  for  hiingrr!  1  will  arise  now  and  ^^o  to 
my  fiither."  Heartily  spoken.  Hut  how  did  he 
perrorin  his  j)romiscs  ?  I  think,  not  so  well  as  he 
promised  to  do  :  and  my  ground  for  this  opinion 
is,  that  his  father,  so  soon  as  he  was  come  to  him, 
fell  upon  his  neck  and  kissed  liiin  ;  implying,  I 
think,  that  the  prodigal,  by  this  lime,  was  de- 
jected in  his  mind ;  and  therefore  his  father 
gives  l»irn  sudden  and  most  familiar  tokens  of 
reconciliation. 

And  kisses  were  in  old  times  often  used  to 
remove  doubts  and  fears.  Thus  Laban  and 
Esau  kissed  Jacob ;  thus  Joseph  kissed  his 
brethren  ;  and  thus  also  David  kissed  Absalom. 
Gen.  xxxi.  55;  xxxiii.  4;  xlviii.  9,  10;  2  Sam. 
xiv.  33 

It  is  true,  as  I  said,  at  first  setting  out  he 
spake  heartily,  as  sometimes  sinners  also  do  in 
their  beginning  to  come  to  Jesus  Christ.  But 
might  not  he  have,  yea,  in  all  probability  he  liad, 
while  performing  his  homeward  journey,  many 
a  thought,  both  this  way  and  that,  as  to  whether 
his  fatlier  would  receive  him  or  not?  Perhaps 
he  thought  thus  :  I  said,  I  would  go  to  my  father  ; 
but  how,  if  when  I  come  to  him,  he  should  ask 
me,  where  I  have  all  this  while  been,  what  must 
I  say  then  ?  Also,  if  he  ask  me,  what  is  become  of 
the  portion  of  goods  that  he  gave  me,  what  shall 
I  say  then?  If  he  ask  who  have  been  my  com- 
panions, what  must  I  say  then  ?  If  he  also  should 
ask  me,  what  has  been  my  employment  all  the  time 
of  my  absence  from  him,  what  shall  I  say  then  ? 
Yea^  and  if  he  ask  me,  why  I  came  home  no 
sooner,  what  shall  I  say  then  ?  Thus  I  say,  might 


142  COME  AND   WELCOME 

he  reason  with  himself;  and  being  conscious 
that  he  could  give  but  a  bad  answer  to  any 
of  these  interrogatories,  no  marvel  if  he  stood 
in  need,  first  of  all,  of  a  kiss  from  his  father's 
lips. 

These  things  considered,  and  considering 
again,  how  prone  poor  man  is  to  give  way,  when 
truly  awakened,  to  despondings,  and  heart-mis- 
givings, no  marvel  if  he  did  sink  in  his  mind,  be- 
tween the  time  of  his  first  setting  out,  and  that 
of  his  coming  to  his  father. 

3.  But,  thirdly,  I  have,  for  the  confirmation 
of  this  truth,  the  consent  of  all  the  saints  that 
are  under  heaven,  to  wit,  that  they  that  are 
coming  to  Jesus  Christ,  are  often  heartily  afraid 
that  he  will  not  receive  them. 

Quest.  But  what  should  be  the  reason  ? 

I  will  answer  this  question  thus  : 

First.  It  is  not  because  the  revealed  will  of 
God  affords  no  ground  for  the  contrary  ;  for  of 
that  there  is  a  sufficiency ;  yea,  the  text  itself 
hath  laid  a  sufficient  foundation  for  encourage- 
ment to  them  that  are  coming  to  Jesus  Clirist. 
"  And  him  that  cometh  to  me,  I  will  in  nowise 
cast  out." 

Secondly.  It  is  not  for  want  of  an  invitation 
to  come,  for  that  is  full  and  plain  :  "  Come  unto 
me,  all  ye  that  labor,  and  are  heavy  laden,  and 
I  will  give  you  rest."   Matt.  xi.  28. 

Thirdly.  Neither  is  it  for  want  of  manifesta- 
tion of  Christ's  willingness  to  receive,  as  those 
texts  above  named,  with  that  which  followeth, 
declare  :  "  If  any  man  thirst,  let  him  come  unto 
me,  and  drink."  John  vii.  37. 


TO    JESUS    CHRIST.  1  13 

Fourthly.  It  is  not  for  want  of  exceeding 
great  and  precious  promises  to  receive  them  that 
come:  "Come  out  from  amon^^  tliem,  and  ho  ye 
separate,  saith  the  Lord,  and  touch  not  tlic  un- 
clean thing;  and  I  will  receive  you;  and  will 
be  a  Fatlu'r  inilo  you,  and  ye  sliall  ho  my  sons 
and  daughters,  saith  the  Lord  Ahnighly."  2 
Cor.  vi.  17,  18. 

Fifthly.  It  is  not  for  want  of  solemn  oath 
and  engagement  to  save  thorn  tliat  come  :  "  For 
because  he  could  swear  by  no  greater,  he  sware 
by  himself — That  by  two  immutable  things,  in 
which  it  was  impossible  for  God  to  lie,  wc  might 
have  strong  consolation,  who  have  fled  for  refuge 
to  lay  hold  upon  the  hope  set  before  us."  Heb. 
vi.  13,  18. 

Sixthly.  Neither  is  it  for  want  of  great  ex- 
amples of  God's  mercy,  that  they  have  not  come 
to  Jesus  Christ,  of  which  wc  read  most  plenti- 
fully in  the  word. 

Therefore,  it  must  be  concluded,  it  is  for 
want  of  that  which  follows  :  r  ■ 

First.  It  is  for  want  of  the  knowledge  of 
Christ.  Thou  knowest  but  little  of  the  grace 
and  kindness  that  is  in  the  heart  of  Christ ;  thou 
knowest  but  little  of  the  virtue  and  merit  of 
his  blood  ;  thou  knowest  but  little  of  the  willing- 
ness that  is  in  his  heart  to  save  thee.  And  this 
is  the  reason  of  the  fear  that  arises  in  thy  heart, 
and  causes  thee  to  doubt,  that  Christ  uill  not 
receive  thee.  Unbelief  is  the  daughter  of  igno- 
rance. Therefore  Christ  saith,  "  O  fools,  and 
slow  of  heart  to  believe."  Luke  xxiv.  25. 

Slowness  of  heart  to  believe,  flows  from  thy 


144  COME    AND    WELCOME 

foolishness  in  the  things  of  Christ.  This  is  evi- 
dent to  all  that  are  acquainted  with  themselves, 
and  are  seeking  after  Jesus  Christ.  The  more 
ignorance,  the  more  unbelief;  the  more  know- 
ledge of  Christ,  the  more  faith.  They  that  know 
thy  name,  will  put  their  trust  in  thee.  Ps.  ix. 
10.  He  therefore  that  began  to  come  to  Christ 
but  the  other  day,  and  hath  yet  but  little  know- 
ledge of  him,  he  it  is  that  fears  that  Christ  will 
not  receive  him.  But  he  that  hath  been  longer 
acquainted  with  him,  he  is  strong,  and  hath  over- 
come the  wicked  one.  1  John  ii.  13. 

When  Joseph's  brethren  came  into  Egypt 
to  buy  corn,  it  is  said  Joseph  knew  his  brethren, 
but  his  brethren  knew  not  him.  What  follows? 
Why,  great  mistrust  of  heart  about  their  speed- 
ing well ;  especially  if  Joseph  did  but  answer  them 
roughly,  calling  them  spies,  and  questioning 
their  truth,  and  the  like.  And  observe,  so  long  as 
their  ignorance  about  their  brother  remained 
with  them,  whatsoever  Joseph  did,  still  they  put 
the  worst  construction  upon  it :  for  instance, 
Joseph,  upon  a  time,  bids  the  steward  of  his  house 
bring  them  home  to  dine  with  him,  to  dine  even 
in  Joseph's  house  ;  and  how  is  this  received  by 
them?  Why,  they  are  afraid.  "And  the  men 
were  afraid,  because  they  were  brought  into 
(their  brother)  Joseph's  house.  And  they  said, 
He  seeketh  occasion  against  us,  and  will  fall 
upon  us,  and  take  us  for  bondmen,  and  our  asses." 
Gen.  chap.  xlii.  xliii.  What !  afraid  to  go  to 
Joseph's  house  ?  He  was  their  brother.  He 
intended  to  feast  them  ;  to  feast  them,  and  to 
feast  with  them.      Ah  !  but  they  were  ignorant 


TO    JESV8    CHRIST.  145 

that  lie  was  iheir  brother  ;  and  so  lonp  as  their 
ipnornnre  lasted,  so  lonjj  their  fear  terrified 
them.  Just  thus  it  is  with  tlie  sinner,  that  but 
of  late  is  coming  to  Jesus  Christ.  He  is  ignorant 
of  the  love  and  pity  that  is  in  Christ  to  coming 
sinners  ;  therefore  he  doubts,  therefore  he  fears, 
therefore  his  heart  misgives  him. 

Coming  sinner,  Christ  invites  thee  to  dine 
and  sup  with  liirn.  lie  invites  thee  to  a  l)anquet 
of  wine ;  and  his  banner  over  thee  shall  be 
love.  Cant.  ii.  4.  But  I  doubt  it,  says  the  sin- 
ner: but  it  is  answered,  he  that  calls  thee,  in- 
vites thee  to  his  banquet :  flaggons,  apples,  to 
his  wine,  and  to  the  juice  of  his  pomegranate. 
Oh,  I  fear,  I  doubt,  I  mistrust,  I  tremble  in  ex- 
pectation of  the  contrary  !  Be  not  afraid,  sin- 
ner, only  believe  that  him  that  cometh  to  Christ, 
he  will  in  nowise  cast  out. 

Let  the  coming  sinner,  therefore,  seek  after 
more  of  the  good  knowledge  of  Jesus  Christ. 
Press  after  it,  seek  it  as  silver,  and  dig  for  it,  as 
for  hidden  treasure  :  this  will  embolden  thee  : 
this  will  make  thee  wax  stronger  and  stronger. 
**  I  know  whom  I  have  believed,"  I  know  him, 
said  Paul.  And  what  follows?  Why,  "  and  I 
am  persuaded,  that  he  is  able  to  keep  that  which 
I  have  committed  to  him  against  that  day."  2 
Tim.  i.  12. 

What  had  Paul  committed  to  Jesus  Christ  ? 
The  answer  is,  he  had  committed  to  him  his  soul. 
But  why  did  he  commit  to  him  his  soul  ?  Why, 
because  he  knew  him.  He  knew  him  to  be 
faithful,  to  be  kind  :  he  knew  he  would  not  fail 
him,  nor  forsake  him ;    and  therefore  he  laid  his 

13 


146  COME    AND    WELCOME 

soul  down  at  his  feet,  and  committed  it  to  him, 
to  keep  against  that  day.     But, 

Secondly.  Thy  fears  that  Christ  will  not 
receive  thee,  may  be  also  a  consequence  of  thy 
earnest  and  strong  desires  after  thy  salvation  by 
him.  For  this  I  observe,  that  strong  desires  to 
have,  are  attended  with  strong  fears  of  missing. 
What  man  most  sets  his  heart  upon,  and  what 
his  desires  are  most  after,  he  often  most  fears  he 
shall  not  obtain.  The  ruler  of  the  synagogue 
had  a  great  desire  that  his  daughter  should  live  ; 
and  that  desire  was  attended  with  fear  that  she 
should  not :  wherefore  Christ  saith  unto  him,  Be 
not  afraid.  Mark  v.  36. 

Now  thou  fearest  the  sins  of  thy  youth,  the 
sins  of  thine  old  age,  the  sins  of  thy  calling,  the 
sins  of  thy  Christian  duties ;  the  sins  of  thy  heart, 
or  something  ;  thou  thinkest  something  or  other 
will  alienate  the  heart  and  affections  of  Jesus 
Christ  from  thee  ;  thou  thinkest  he  sees  some- 
thing in  thee,  for  the  sake  of  which  he  will  refuse 
thy  soul. 

But  be  content ;  a  little  more  knowledge  ol 
him  will  encourage  thee ;  thy  earnest  desires  shall 
not  be  attended  with  such  burning  fears  ;  thou 
shalt  hereafter  say,  This  is  my  infirmity.  Ps. 
Ixxvii.  10. 

Come  sinner,  how  long  is  it  since  thou  began 
to  fear,  that  Jesus  Christ  will  not  receive  thee  ? 
Thy  answer  is,  ever  since  I  began  to  desire  that 
he  would  save  my  soul.  I  began  to  fear,  when 
I  began  to  come.  And  the  more  my  heart  burns 
in  desires  after  him,  the  more  I  feel  my  heart 
fear  I  shall  not  be  saved  by  him. 


TO    JE6US    CHRIST.  14t 

See  now,  aid  I  not  tell  thee,  thai  thy  fearg 
were  but  the  consc(juenre  of  strong  desires  ? 
Well,  fear  not,  cominjj;  sinner ;  thousands  of 
coming  souls  arc  in  thy  condition,  and  yet  they 
will  <ret  safe  into  Christ's  bosom.  Christ  says 
lo  them  that  are  of  a  fearful  heart.  Be  strong, 
fear  not:  your  God  will  come  and  save  you.  Isa. 
XXXV.   I  ;   Ixiii.  1. 

Thirdly.  Thy  fear  that  Christ  will  not  re- 
ceive thee,  may  arise  from  a  sense  of  thine  own 
unworthiness.  Thou  seest  what  a  poor,  sorry, 
wretched,  worthless  creature  thou  art.  And 
seeing  this,  thou  fearest  Christ  will  not  receive 
thee.  Alas  !  sayest  thou,  I  am  the  vilest  of  all 
men  !  I  am  not  only  a  sinner  myself,  but  have 
made  others  two-fold  worse  the  children  of  hell 
also  !  Besides,  now  I  am  under  some  awaken- 
ings and  stirrings  of  mind  after  salvation,  even 
now  I  find  my  heart  rebellious,  carnal,  hard, 
treacherous,  desperate,  prone  to  unbelief,  to 
despair  :  it  forgets  the  word,  it  wanders,  it  runs 
to  the  ends  of  the  earth.  There  is  not,  I  am 
persuaded,  one  in  all  the  world  that  hath  such  a 
desperately  wicked  heart  as  mine  is  !  My  soul 
is  careless  to  do  good,  but  none  more  earnest  to 
do  that  which  is  evil  ! 

Can  such  a  man  as  I  am  live  in  glory?  Can 
a  holy,  a  just,  and  a  righteous  God  once  think, 
with  honor  to  his  name,  of  saving  such  a  vile 
creature  as  I  am  ?  I  fear  it.  Will  he  show  won- 
ders to  such  a  dog  as  I  am  ?     I  doubt  it. 

I  am  cast  out,  to  the  lothing  of  my  person  ; 
yea,  I  lothe  myself.  How  can  I  then  be  accepted 
bv  a  holv  and  sin-abhorrin?  God  ?    Ps.   xxxviii. 


148  COME    AND    WELCOME 

5-7 ;  Ezek.  xx.  42-44.  Saved  I  would  be  ;  and 
who  is  there  that  would  not,  were  they  in  my 
condition  ?  Indeed,  I  wonder  at  the  madness  and 
folly  of  others,  when  I  see  them  leap  and  skip 
so  carelessly  about  the  mouth  of  hell !  Bold  sin- 
ner, darest  thou  tempt  God,  by  laughing  at  the 
breach  of  his  holy  law  ?  But,  alas  !  they  are  not 
so  bad  one  way,  but  I  am  worse  another.  I  wish 
myself  were  any  body  but  myself;  and  yet  here 
again,  I  know  not  what  to  wish.  When  I  see 
such  as  I  believe  are  coming  to  .Tesus  Christ, 
Oh,  I  bless  them  !  but  am  confounded  in  myself, 
to  see  how  unlike  I  am  to  a  very  good  many  in 
the  world  :  they  can  hear,  read,  pray,  remem- 
ber, repent,  be  humble,  and  do  every  thing  bet- 
ter than  so  vile  a  wretch  as  I.  I,  vile  wretch  ! 
am  good  for  nothing,  but  to  burn  in  hellfire  ; 
and  when  I  think  of  that,  I  am  confounded 
too. 

Thus  the  sense  of  unworthiness  creates  and 
heightens  fears  in  the  hearts  of  them  that  are 
coming  to  Jesus  Christ.  But  indeed  it  should 
not ;  for  who  needs  the  physician  but  the  sick  ? 
Or,  who  did  Christ  come  into  the  world  to  save, 
but  the  chief  of  sinners  ?  1  Tim.  i.  15.  Where- 
fore the  more  thou  seest  thy  sins,  the  faster  fly 
thou  to  Jesus  Christ.  And  let  the  sense  of  thine 
own  unworthiness  prevail  with  thee  yet  to  go 
faster.  And  if  Satan  meets  thee,  and  asks 
whither  thou  goest,  tell  him  thou  art  maimed, 
and  art  going  to  the  Lord  Jesus.  If  he  tells  thee 
of  thine  own  unworthiness,  answer  him,  that  even 
as  the  sick  seek  the  physician  ;  as  he  that  hath 
broken  bones  seeks  him  that  can  set  them  ;  so 


TO    JEKLS    CHRIST.  149 

ihou  art  going  to  Jesus  Christ,  for  cure  and  heal- 
ing for  thy  siii-sirk  soul. 

But  it  odvn  happens  that  he  who  flies  for  his 
life,  despairs  of  escaping,  and  therefore  delivers 
himself  up  into  the  hand  of  the  pursuer.  But 
up,  up,  sinner  ;  he  of  good  rheer  !  Christ  came 
to  save  the  utiworthy  one.  Be  not  faithless,  hut 
believe.  Come  away  ;  the  Lord  Jesus  calls  thee, 
saying.  And  him  that  cometh  to  me,  I  will  in 
nowise  cast  out. 

Fourthly,  Thy  fear  that  Christ  will  not  re- 
ceive thee,  may  arise  from  a  sense  of  the  ex- 
ceedino  mercy  of  being  saved.  Sometimes  sal- 
vation is,  in  the  eyes  of  him  that  desires,  so  great, 
so  wonderful  a  thing,  that  the  very  thoughts  of 
the  excellency  of  it,  engenders  unbelief  about 
obtaining  it,  in  the  hearts  of  those  that  unfcign- 
cdly  desire  it.  Seemeth  it  to  you,  said  David,  a 
light  thing  to  be  a  king's  son-in-law  ?  1  Sam. 
xviii.  tiS.  So  the  thoughts  of  the  greatness  and 
glory  of  the  thing  propounded  ;  as  heaven, 
eternal  life,  eternal  glory  ;  to  be  with  (Jod  and 
Christ,  and  angels  ;  these  are  great  things,  things 
too  good,  saith  the  soul  that  is  little  in  his  own 
eyes  ;  things  too  rich,  saith  the  soul  that  is  truly 
poor  in  spirit,  for  me. 

Besides,  the  Holy  (ihost  magnifies  heavenly 
things  to  the  understanding  of  the  coming  sinner  ; 
yea,  and  at  the  same  time,  produces  deep  con- 
victions too  of  the  sin  and  unworthiness  of  that 
sinner.  Now  the  soul  wonders,  saying,  \Vhat ! 
to  be  n\ade  like  angels  ;  like  Christ ;  to  live  in 
eternal  bliss,  joy,  and  felicity  I  This  is  for  an- 
gels, and  for  them  that  can  wnlk  like  angels. 

13* 


150  COME    AND    WELCOME 

And  is  it  a  wonder,  then,  to  see  a  soul  that  is 
overwhelmed  with  a  sense  of  glory,  and  a  sense 
of  its  own  nothingness,  confounded  in  itself,  and 
fearing  that  the  glory  apprehended  is  too  great, 
too  good,  and  too  rich  for  such  a  one  ? 

Heaven  and  eternal  glory  are  so  great,  and 
I,  that  would  have  it,  so  small,  so  sorry  a  crea- 
ture, that  the  thought  of  obtaining  it  confounds 
me.    Oh,  it  is  too  great.     It  is  too  great  a  mercy  ! 

But,  coming  sinner,  let  me  reason  with  thee  : 
Thou  sayest  it  is  too  great.  Well,  will  things 
that  are  less  satisfy  thy  soul  ?  Will  a  less  thing 
than  heaven,  than  glory,  and  eternal  life,  answer 
thy  desires  ?  No,  nothing  less  :  yet  I  fear  they 
are  too  great,  and  too  good,  for  me  ever  to  ob- 
tain. Well,  as  great  and  as  good  as  they  are, 
God  giveth  them  to  such  as  thou  :  they  are  not 
too  good  for  God  to  give  ;  to  give  freely  :  be  con- 
tent;  He  is  the  eternal  God,  and  giveth  like  him- 
self. W^hen  kings  give,  they  do  not  give  as  poor 
men  do.  Hence  it  is  said,  that  Kabal  made  a 
feast  in  his  house,  like  the  feast  of  a  king :  and 
again,  all  these  things  did  Aruunah,  as  a  king, 
give  unto  David.  1  Sam.  xxv.  .36  ;  2  Sam.  xxiv. 
23.  Now  God  is  a  great  king  :  let  him  give  like 
a  king  ;  nay,  let  him  give  like  himself,  and  do 
thou  receive  like  thyself:  He  hath  all,  and  thou 
hast  nothing.  God  told  his  people  of  old,  that 
he  would  save  them  in  truth  and  in  righteousness; 
and  that  they  should  return  to,  and  enjoy  the  land, 
from  which,  for  their  sins,  they  had  been  banished. 
And  then  adds,  under  a  supposition  of  their 
counting  the  mercy  too  good,  or  too  great :  If  it 
be  marvellous  in  the  eyes  of  the   remnant  of 


To    JL>Ld  tllM»T.  ir>l 

this  people  in  these  days,  should  it  also  he  niar- 
velloiis  in  mine  eyes  ?  saith  the  Lord  of  hosts. 
Zech.  viii.  (5. 

As  if  God  slionld  say,  they  are  now  in  raj)- 
tivity,  and  little  in  their  own  eyes  ;  therefore* 
they  think  the  merry  of  returning  to  Canaan,  is 
a  nierey  too  niarvellonsly  great  for  them  to  en- 
joy ;  but  if  it  he  so  in  their  eyes,  it  is  not  so  in 
mine  :  I  will  do  for  lliem  like  God,  if  they  will 
but  receive  my  bounty  like  sinners. 

Coming  sinner,  (lod  can  give  this  heavenly 
Canaan,  and  the  glory  of  it,  to  thee  ;  yea,  none 
ever  had  them,  hut  as  a  gift,  a  free  gift  :  He 
hatli  given  us  his  Son,  how  shall  he  not  tlien, 
with  him,  also  freely  give  us  all  things  ? 

It  was  not  the  worthiness  (»f  Abraliam,  or 
Moses,  or  David,  or  Peter,  or  Paul  ;  but  tlie 
mercy  of  God,  that  made  them  inheriters  of 
heaven.  If  God  thinks  thee  worthy,  judire  not 
tliyself  unworthy  ;  but  take  it,  and  be  thankful. 
And  it  is  a  good  sign  that  he  intends  to  give,  if 
he  hath  drawn  out  thy  heart  to  ask.  "Lord, 
thou  hast  heard  the  desire  of  the  humble;  tliou 
wilt  prepare  their  heart,  thou  wilt  cause  thine 
ear  to  hear."    Ps.  x.  17. 

When  God  is  said  to  incline  his  ear,  it  im- 
plies an  attention  to  bestow  the  mercy  desired. 
Take  it,  therefore  ;  thy  wisdom  will  be  to  re- 
ceive, not  hesitating  on  account  of  thy  own  un 
worthiness.  It  is  said,  "  He  raiseth  up  tbe  poor 
out  of  the  dust,  and  lifteth  up  the  beggar  from 
the  dung-hill,  to  set  them  among  princes,  and  to 
make  them  inherit  the  throne  of  jrlory  "  Again, 
**Hc  raiseth  up  the  poor  out  of  the  dust,  anU 


153  COME    AND    WELCOME 

lifteth  the  needy  out  of  the  dung-hill ;  that 
he  may  set  him  with  princes,  even  with  the  prin- 
ces of  his  people."     1  Sam.  ii.  8  ;  Ps.  cxiii.  7,  8. 

You  see,  also,  when  the  king  made  a  wedding 
for  his  son,  he  called  not  the  great,  nor  the  rich, 
nor  the  mighty,  but  the  poor,  the  maimed,  the 
halt,  and  the  blind.  Matt.  xxii.  3-10.  Luke  xiv. 
12,  13. 

Fifthly.  Thy  fears  that  Christ  will  not  receive 
thee,  may  arise  from  the  suggestions  of  the  devil, 
wlio  pursues  thee.  He  that  hears  him  roar, 
must  be  a  mighty  Christian,  if  he  can  at  that  time 
deliver  himself  from  fear.  He  is  called  a  roar- 
ing lion  ;  and  then  to  allude  to  that  in  Isaiah,  "  If 
one  look  unto  the  land,  behold,  darkness  and 
sorrow,  and  the  light  is  darkened  in  the  heavens 
thereof"    1  Pet.  v.  8 ;  Isa.  v.  30. 

There  are  two  things  among  many,  that  Satan 
often  suggests  to  them  that  are  coming  to  Jesus 
Christ. 

1.  That  they  are  not  elected.     Or, 

2.  That  they  have  sinned  the  sin  against  the 
Holy  Ghost. 

To  both  these  I  answer  briefly : 

First.  Touching  election,  out  of  which  thou 
fearest  thou  art  excluded.  Wh}^  coming  sinner, 
even  the  text  itself  affordeth  thee  help  against 
this  doubt,  and  that  by  a  double  argument. 

First.  That  coming  to  Christ,  is  by  virtue  of 
the  gift,  promise,  and  drawing  of  the  Father : 
but  thou  art  coming ;  therefore  God  hath  given 
thee,  hath  promised  thee,  and  is  drawing  thee 
to  Jesus  Christ.  Coming  sinner,  hold  to  this  ; 
and   when    Satan   begins  to    tempt   again,    an- 


lu  J  *..-»..>  tiiici-sT.  153 

8\ver,  But  I  fci'l  niy  heart  moviiijr  after  Jesus 
Christ  ;  and  that  would  not  be,  if  it  were  not 
given  by  promise,  and  drawing  to  Christ  by  the 
power  of  the  Father. 

Secondly.  Jesus  Christ  hath  promised,  lliat 
him  that  coFneth  to  him,  he  will  in  nowise  cast 
out.  And  if  he  hath  said  it,  will  he  not  make  it 
good,  I  mean,  even  thy  salvation  I  For,  as  1  have 
said  already,  not  to  cast  out  is  to  receive  and 
admit  to  the  benefit  of  salvation.  If  then  the 
Father  hath  given  thee,  as  is  manifest  by  thy 
coming;  and  if  Christ  will  receive  thee,  thou 
coming  soul,  as  it  is  plain  he  will,  because  he 
hath  said  he  will  in  nowise  cast  thee  out ;  tlien 
be  confident,  and  let  those  conclusions,  that  as 
naturally  flow  from  the  text  as  light  from  the 
sun,  or  water  from  the  fountain,  stay  thee. 

If  Satan  therefore  objectcth  that  thou  art  not 
elected,  answer.  But  I  am  coming,  I  am  coming  ; 
and  that  I  could  not  be,  but  that  the  FatJicr 
draws  ;  and  I  am  coming  to  such  a  liOrd  Jesus 
as  will  in  nowise  cast  me  out.  Further,  were  I 
not  elected,  the  Father  would  not  draw  mc,  nor 
would  the  Son  so  graciously  open  his  bosom  to 
me.  I  am  persuaded  that  not  one  of  the  non- 
elect  shall  ever  be  able  to  say,  no,  not  in  the  day 
of  judgment,  I  did  sincerely  come  to  Jesus 
Christ.  Come  they  may,  feigpedly,  as  Judas 
and  Simon  Magus  did  ;  but  that  is  not  our  ques- 
tion. Therefore,  O  thou  honest-hearted  coming 
sinner,  be  not  afraid,  but  come. 

As  to  the  second  part  of  the  objection,  about 
sinning  the  sin   against   the   Holy   Ghost;   the 


154  COME    AND    WELCOME 

same  argument  also  overthrows  that  also.     But 
I  will  argue  thus  : 

First.  Coming  to  Christ  is  by  virtue  of  a 
special  gift  of  the  Father  :  but  the  Father 
giveth  no  such  gift  to  them  that  have  sinned 
that  sin  ;  therefore  thou  that  art  coming  hast 
not  committed  that  sin.  That  the  Father  giveth 
no  such  gift  to  them  that  have  sinned  that  sin, 
is  evident : 

1.  Because  they  have  sinned  themselves  out 
of  God's  favor;  they  shall  never  have  forgive- 
ness. Matt.  xii.  32.  But  it  is  a  special  favor 
of  God  to  give  to  a  man  a  disposition  to  come  to 
Jesus  Christ ;  because  thereby  he  obtaineth 
forgiveness.  Therefore,  he  that  cometh  hath 
not  sinned  that  sin. 

2.  They  that  have  sinned  the  sin  against  the 
Holy  Ghost,  have  sinned  themselves  out  of  an 
interest  in  the  sacrifice  of  Christ's  body  and 
blood.  There  remains  for  such  no  more  sacri- 
fice for  sin. 

But  God  giveth  not  grace  to  any  of  them 
that  come  not  to  Christ,  that  have  no  share  in 
the  sacrifice  of  his  body  and  blood  :  therefore, 
thou,  that  art  coming  to  him,  hast  not  sinned 
that  sin.   Heb.   ix.  26. 

Secondly.  Coming  to  Christ  is  by  the  spe- 
cial drawing  of  the  Father  :  No  man  cometh  to 
me,  except  the  Father,  which  hath  sent  me, 
draw  him  :  but  the  Father  draweth  not  him  to 
Christ  for  whom  he  hath  not  allotted  forgiveness 
by  his  blood.  Therefore,  they  that  are  coming 
to  Jesus  Christ,  have  not  sinned  that  sin,  because 


TO    JESUS    CHRIST.  165 

he  has  allotted   thcni   forgiveness  by  his  blood. 
John  vi.    11. 

That  the  Father  cannot  draw  iluin  to  Jesus 
Christ,  for  whom  he  hath  not  allotted  forgive- 
ness of  sins,  is  manifest  to  sense  ;  for  that  would 
be  a  plain  mockery,  neither  becoming  his  wis- 
dom, justice,  holiness,  nor  goodness 

Thirdly.  Coming  to  Jesus  Christ,  secures 
the  promise  of  forgiveness  and  salvation  ;  hut  it 
is  impossible,  that  he  that  has  sinned  that  sin, 
should  ever  have  a  promise  of  these.  There- 
fore he  that  has  sinned  that  sin,  can  never  have 
heart  to  come  to  Jesus  Christ. 

Fourthly.  Coming  to  Jesus  Clirist  lays  a 
man  under  his  intercession  ;  for  he  ever  liveth 
to  make  intercession  for  them  tliat  come.  Heb. 
vii.  25.  Therefore  he  that  is  coming  to  Jesus 
Christ  cannot  have  sinned  that  sin. 

Christ  has  forbidden  his  people  to  pray  for 
them  that  have  sinned  that  sin  ;  and  therefore 
will  not  pray  for  them  himself,  but  prays  for 
them  that  come. 

Fifthly.  He  that  hath  sinned  that  sin,  Clirist 
is  to  him  of  no  more  worth,  than  is  a  man  that 
is  dead  ;  for  he  hath  crucified  to  himself  ihe 
son  of  God  ;  yea,  and  hath  also  counted  his  pre- 
cious blood  as  an  unholy  thing.  Now  he 
tliat  hath  this  low  esteem  for  Christ,  will  never 
come  to  him  for  life  ;  but  the  coming  man  has  a 
high  esteem  for  his  person,  blood,  and  merits. 
Therefore,  he  that  is  coming  has  not  committed 
that  sin. 

Sixthly.     If  he    that   has    sinned    this    sin, 
might  yet  come  to  Jesus  Christ,  then  must  the 


156  C03IE    AND    WELCOME 

truth  of  God  be  overthrown,  which  saith,  in  one 
place,  he  hath  never  forgiveness  ;  and  in 
another,  I  will  in  nowise  cast  him  out.  There- 
fore, that  he  may  never  have  forgiveness,  he 
shall  never  have  heart  to  come  to  Jesus  Christ. 
It  is  impossible  that  such  a  one  should  be  re- 
neAved  either  to,  or  by  repentance.  Heb.  vi.  6. 
Wherefore,  never  trouble  thy  head  nor  heart 
about  this  matter.  He  that  has  sincere  desires 
to  come  to  Jesus  Christ,  cannot  have  sinned 
against  the  Holy  Ghost. 

Seventhly.  Thy  fears  that  Christ  will  not  re- 
ceive thee,  may  arise  from  thine  own  folly,  in  in- 
venting, yea,  in  thy  marking  out  a  way  for  God 
to  brinsf  thee  home  to  Jesus  Christ.  Some  souls 
that  are  coming  to  Jesus  Christ  are  great  tor- 
menters  of  themselves  upon  this  account.  They 
conclude,  that  if  their  coming  to  Jesus  Christ  is 
right,  they  must  needs  be  brought  to  him  thus  and 
thus.     As  for  instance  : 

1.  Says  one,  if  God  is  bringing  me  to  Jesus 
Christ,  then  will  he  load  me  with  the  guilt  of  sin, 
till  he  makes  me  cry  out  again. 

2.  If  God  be  indeed  bringing  me  to  Jesus 
Christ,  then,  must  I  be  assaulted  with  dreadful 
temptations  of  the  devil. 

3.  If  God  be  indeed  bringing  me  to  Jesus 
Christ,  then  even  when  I  come,  to  him,  I  shall 
have  wonderful  revelations  of  him. 

These  are  the  ways  that  some  sinners  appoint 
for  God  :  but  perhaps  he  will  not  walk  therein  ; 
yet  will  he  bring  them  to  Jesus  Christ.  But  now, 
because  they  come  not  the  way  they  imagined 
they  should,  therefore  they  are  at  a  loss.     They 


TO      JKSrs    CIIRIHT.  157 

look  for  a  heavy  load  and  burden  ;  but  perhaps 
God  gives  tlicin  a  sight  of  their  lost  condition, 
and  adds  nt)t  tliat  heavy  weight  and  burden. 
They  look  for  fearful  tcinjilations  of  Satan  ;  but 
God  sees  that  yei  they  are  not  fit  for  them. 
Nor  is  the  time  come  that  he  jihould  be  honored 
by  them  in  such  a  condition.  They  look  for 
great  and  glorious  revelations  of  Christ,  grace, 
and  mercy.  But  perhaps  (iod  only  takes  the 
yoke  off,  and  lays  meat  before  them.  And  now 
again,  they  are  at  a  loss,  yet  coming  to  Christ  ; 
I  drew,  saith  God,  with  cords  of  a  man,  with  the 
bands  of  love  :  I  took  the  yoke  from  off  their 
jaws,  and  laid  meat  unto  them.    Hos.  xi.  4. 

Now,  I  say,  if  God  brings  thee  to  Christ,  and 
not  by  the  way  that  thou  hast  appointed,  then 
thou  art  at  a  loss  ;  and  for  thy  being  at  a  loss,  thou 
mayest  thank  thyself;  God  hath  many  ways  to 
bring  a  sinner  to  Jesus  Christ.  But  he  will  not 
give  thee  beforehand  an  account  of  the  way  by 
which  he  will  bring  thee  to  Christ.  Job  xxxiii. 
13. 

Sometimes  he  has  his  way  in  the  whirlwind  ; 
but  the  Lord  is  not  there.    1  Kings  xix.  11. 

If  God  deals  more  gently  with  thee,  than  with 
others  of  his  children,  refuse  not  the  waters  that 
go  softly,  lest  he  bring  uj)  to  thee  the  waters  of 
the  rivers,  strong  and  many,  even  these  two 
smoking  firebrands,  the  devil,  and  guilt  of  sin. 
Isa.  viii.  6,  7.  He  saith  to  Peter,  Follow  me. 
And  what  thunder  did  Zaccheus  hear  or  see? 
"  Zaccheus,  come  down,"  said  Christ;  and  he 
came  down  and  received  him  joyfully. 

But  had  Peter  or  Zaccheus  made  the  objec- 
14 


168  COME    AND    WELCOME 

tion  that  thou  hast  made,  and  directed  the  Spirit 
of  the  Lord,  as  thou  hast  done,  they  might  have 
looked  long  before  they  had  found  themselves 
coming  to  Jesus  Christ. 

Besides,  I  will  tell  thee,  that  a  great  sense 
of  sin,  the  hideous  roaring  of  the  devil,  yea,  and 
abundance  of  revelation,  will  not  prove  that  God 
is  bringing  the  soul  to  Jesus  Christ:  as  Balaam, 
Cain,  Judas,  and  others,  can  witness. 

Further,  consider,  that  what  thou  hast  not  of 
these  things  here,  thou  mayest  have  another 
time,  and  that  to  thy  distraction  :  wherefore,  in- 
stead of  being  discontented,  because  thou  art  not 
in  the  fire,  because  thou  hearest  not  the  sound 
of  the  trumpet,  and  alarm  of  war  ;  pray  that  thou 
enter  not  into  temptation  ;  yea,  come  boldly  to 
the  throne  of  grace,  and  obtain  mercy,  and  find 
grace  to  help  in  time  of  need.    Heb.  iv.  16. 

Poor  creature  !  Thou  criest.  If  I  were  tempt- 
ed I  could  come  faster,  and  with  more  confi- 
dence, to  Jesus  Christ.  Thou  sayest  thou  know- 
est  not  what.  What  says  Job  ?  "Withdraw  thy 
hand  from  me,  and  let  not  thy  dread  make  me 
afraid  :  Then  call  thou,  and  I  will  answer  ;  or 
let  me  speak,  and  answer  thou  me."  Job  xiii.  22. 
It  is  not  the  over-heavy  load  of  sin,  but  the  dis- 
covery of  mercy ;  not  the  roaring  of  the  devil, 
but  the  drawing  of  the  Father,  that  makes  a  man 
come  to  Jesus  Christ.  I  myself  know  all  these 
things. 

True,  sometimes,  yea,  in  most  cases,  they 
that  come  to  Jesus  Christ,  come  in  the  way  that 
thoudesirest;  the  burdened  tempted  way ;  but  the 
Lord  also  leads  some  by  the  waters  of  comfort. 


TO    JESUS    CHRIST.  169 

I  were  to  choose  when  to  go  a  long  journey  ; 
Avhrthrr  I  would  go  in  tho  dead  of  winter,  or 
in  the  pleasant  spring;  I  would  choose  to  per- 
form it  in  the  pleasant  spring,  because  the  way 
would  be  more  dtdiijbtful,  the  days  longer  and 
warmer,  the  nights  shorter  and  not  so  cold.  And 
it  is  observable,  that  the  very  argument  that  thou 
usest,  to  weaken  thy  strength  in  the  way,  that 
very  argument  Christ  Jesus  useth  to  encourage 
his  beloved  to  come  to  him  :  ''Arise,"  sailh  he, 
"my  love,  my  fair  one,  and  come  away.*'  Why  ? 
"  For  lo,  the  winter  is  past,  the  rain  is  over  and 
gone ;  the  flowers  appear  on  the  earth  ;  the  time 
of  the  singing  of  birds  is  come,  and  the  voice  of 
the  turtle  is  heard  in  our  land  ;  the  fig-tree  put- 
teth  forth  her  green  figs,  and  the  vines  with  the 
tender  grape  give  a  good  smell.  Arise,  my  lo\e, 
my  fair  one,  and  come  away."  Cant.  ii.  10-12. 

Trouble  not  thyself,  coming  sinner  ;  if  thou 
seest  thy  lost  condition,  by  original  and  actual 
sin  ;  if  thou  seest  thy  need  of  the  spotless  right- 
eousness of  Jesus  Christ ;  if  thou  art  willing  to 
be  found  in  him,  and  to  take  up  thy  cross  and 
follow  him,  then  pray  for  a  fair  wind  and  good 
weather,  and  come  awa}-.  Do  it,  I  say,  lest  thou 
tempi  God  to  lay  sorrows  upon  thee. 

Seventhly.  Thy  fears  that  Christ  will  not 
receive  thee,  may  arise  from  the  sins  that  thou 
findest  in  thy  soul,  even  while  thou  art  coming 
to  him.  Some,  even  as  they  are  coming  lo 
Jesus  Christ,  do  find  themselves  grow  worse  and 
worse  ;  and  this  is  indeed  a  sore  trial  lo  the 
poor  coming  sinner. 

To  explain  myself: — There  is   such  a  ono 


160  COME    AND    WELCOME 

coming  to  Jesus  Christ,  who,  when  at  first  he 
began  to  look  out  after  him,  was  tender,  affection- 
ate, and  broken  in  spirit,  but  now  is  grown  dark, 
senseless,  hard-hearted,  and  inclining  to  neglect 
spiritual  duties,  &c.  Besides,  he  now  finds  in 
himself  inclinations  to  unbelief,  atheism,  blas- 
phemy, and  the  like.  Now  he  finds  he  cannot 
tremble  at  God's  word,  his  judgments,  nor  at 
the  apprehensmn  of  hell-fire.  Neither  can  he, 
as  he  thinks,  be  sorry  for  these  things.  Now 
this  is  a  sad  dispensation.  The  man  under  the 
sixth  head  complained  for  want  of  temptations, 
but  thou  hast  enough  of  them  :  art  thou  glad  of 
them,  tempted,  coming  sinner  ?  They  that  never 
were  exercised  with  them,  may  think  it  a  fine 
thing  to  be  within  their  power;  but  he  that  is 
there,  is  ready  to  sweat  blood  for  sorrow  of 
heart,  and  to  howl  for  vexation  of  spirit. 

This  man  is  in  the  wilderness  among  wild 
beasts  ;  here  he  sees  a  bear,  there  a  lion,  yonder 
a  leopard,  a  wolf,  a  dragon  ;  devils  of  all  sorts, 
doubts  of  all  sorts,  fears  of  all  sorts,  haunt  and 
molest  his  soul  ;  he  hears  the  sound  of  a  hor- 
rible tempest. 

O  !  my  friends,  even  the  Lord  Jesus,  that 
knew  all  things,  even  he  saw  no  pleasure  in 
temptations  ;  nor  did  he  desire  to  be  with  them  ; 
wherefore,-  it  is  said,  he  was  led  of  the  Spirit 
into  the  wilderness,  to  be  tempted  of  the  devil. 
Matt.  iv.  1  ;  Luke.  iv.  1. 

But  to  return  :  thus  it  happens  sometimes 
to  them  that  are  coming  to  Jesus  Christ.  One 
would  think,  that  he  that  is  flying  from  wrath 
to  come,  has  little  need  of  such  clogs  as  these  ; 


TO    JESUS    CHRIST.  161 

and  yot  so  it  is,  and  woful  experience  proves  it. 
The  rhiirrh  of  old  romj^lained,  llial  her  cnomies 
overlook  her  between  the  straits  ;  just  between 
hope  and  fear,  heaven  and  hell.    I<,arn.  i.  3. 

This  man  feels  the  infirmity  of  his  flesh  ;  he 
llnds  a  proneness  in  lumself  to  he  desperate  ; 
now  he  ehidcs  with  God,  flinjjsand  tumbles  like 
a  wild  h\dl  in  a  net ;  and  still  the  puilt  of  all  re- 
turns uj)on  himself,  to  the  crushing  of  him  in 
pieces.  Yet  he  feels  his  heart  so  hard,  that  lie 
can  find,  as  he  thinks,  no  relentintjs  under  anv 
of  his  miscarriages.  Now  he  is  a  lump  of  con- 
fusion in  his  own  eyes,  whose  spirit  and  actions 
are  without  order. 

Here  is  now  ground  for  fears  of  being  cast 
away.  Now  I  see  I  am  lost,  says  the  sinner. 
This  is  not  coming  to  Jesus  Christ,  says  the  sin- 
ner. Such  a  desperately  hard  and  wretched  heart 
as  mine  is,  cannot  be  a  gracious  one,  saith  the 
sinner. 

Qitcftt.  But  what  will  you  say  to  a  soul  in 
this  condition  ? 

Avs.  I  will  sav,  that  temptations  have  at- 
tended the  best  of  God's  people  ;  I  will  say,  that 
temptations  come  to  do  us  eood  ;  and  I  will  sav, 
also,  that  there  is  a  difference  between  g^rowing 
worse  and  worse,  and  thy  seeing  more  clearly 
how  bad  thou  art. 

There  is  a  man  of  an  ill-favored  countenance, 
Avho  has  too  high  a  conceit  of  his  beauty  ;  and 
wanting  the  benefit  of  a  irlass,  he  still  stands  in 
his  own  conceit;  at  last  a  limner  is  sent  unto 
him,  who  draws  his  ill-favored  face  to  the  life  ; 
and  looking  upon  it,  he  begins  to  be  convinced, 

14* 


i63  COME    AND    WELCOME 

that  he  is  not  half  so  handsome  as  he  thought  he 
was.  Coming  sinner,  thy  temptations  are  these 
painters  ;  they  have  drawn  out  thy  ill-favored 
heart  to  the  life,  and  have  set  it  before  thine  eyes, 
and  now  thou  seest  what  thou  art, 

Hezekiah  was  a  good  man,  yet  when  he  lay 
sick,  for  aught  I  know,  he  had  too  good  an  opin- 
ion of  his  heart ;  and  for  aught  I  know,  also,  the 
Lord  might,  upon  his  recovery,  leave  him  to  a 
temptation,  that  he  might  better  know  all  that 
was  in  his  heart.  Compare  Isa.  xxxviii.  1,  3 
with  2  Chron.  xxxii.  31. 

Alas  !  we  are  sinful  out  of  measure,  but  see 
it  not  to  the  full,  until  the  hour  of  temptation 
comes.  But  when  it  comes,  like  the  painter,  it 
draws  our  heart  to  the  life.  Yet  the  sight  of 
what  we  are,  should  not  keep  us  from  coming 
to  Jesus  Christ. 

There  are  two  ways,  by  which  God  gives  a 
man  a  sight  of  the  wickedness  of  his  heart.  One 
is,  by  the  light  of  the  word  and  Spirit  of  God  ; 
and  the  other  is,  by  the  temptations  of  the  devil. 
B}''  the  first,  we  see  our  wickedness  one  way, 
and  by  the  second,  another.  By  the  light  of  the 
word  and  Spirit  of  God,  thou  hast  a  sight  of  thy 
wickedness;  and  by  the  light  of  the  sun,  thou 
hast  a  sight  of  the  spots  and  defilements  that  are 
in  thy  house  and  raiment ;  which  light  leads  thee 
to  see  the  necessity  of  cleansing,  but  maketh  not 
the  blemishes  to  spread.  But  when  Satan  comes, 
when  he  tempts,  he  puts  life  and  rage  into  our 
sins,  and  turns  them,  as  it  were,  into  so  many 
devils  within  us.  Now,  like  prisoners,  they  at- 
tempt to  break  through  the  prison  of  our  body  ; 


TO    JESIS    CHRIST.  IH3 

they  will  allenipt  to  iiilluonrc  our  ryes,  iiioiilh, 
ears,  ony  way,  to  the  scandal  of  the  gospel,  and 
r<  proach  of  religion  ;  to  tiic  darkening  of  our 
c\  iuLiui  y,  and  the  damning  of  our   80u]s. 

But  I  shall  say,  as  I  said  before,  this  has  often 
been  the  lot  of  (iod's  people.  There  hath  no 
t«inptali(in  taken  you,  hut  such  as  is  common  to 
man  ;  but  God  is  faithful,  who  will  not  sulfer  you 
to  be  tempted  above  that  ve  arc  able.  1  Cor.  x. 
13.  See  the  bouk  of  Job,  llie  book  of  Psalms, 
and  that  of  tlie  Lamentations.  And  remember, 
farther,  that  Christ  himself  was  tempted  to  blas- 
pheme, to  worship  the  devil,  and  to  murder  him- 
self: Matt.  iv.  1-11  ;  Luke  iv.  1-13;  temptations 
worse  than  which,  thou  canst  hardly  be  overtak- 
en with.  But  he  was  sinless,  that  is  true;  and 
he  is  thy  .Saviour,  tliat  is  also  true.  Yea,  it  is 
equally  true,  also,  that  by  his  being  tempted,  he 
became  the  conqueror  of  the  tempter,  and  a  suc- 
courer  of  those  that  are  tempted.  Col.  ii.  14,  15  ; 
Heb.  ii.  14;  iv.  15,  16. 

Quest.  But  M'hat  should  be  the  reason  that 
some  that  are  coming  to  Christ,  should  be  so 
himentably  cast  down,  and  bufleted  with  tempt- 
ations. 

Afis.    It  may  be  for  several  causes. 

First.  Some  that  are  coming  to  ('hrist,  c;ii:- 
not  be  persuaded,  until  the  temptation  comes» 
that  they  are  so  vile  as  the  Scripture  declares 
them  to  be;  true,  they  see  so  much  of  their  wretch- 
edness, as  to  drive  them  to  Christ ;  but  there  is 
wickedness  which  they  sec  not.  Peter  little 
thouffht  that  he  had  had  cursing,  and  swearing, 
and  lying,  and  an  inclination  in  his  heart  to  deny 


164  COME    AND    WELCOME 

his  Master,  before  the  temptation  came  :  but 
when  that  indeed  came  upon  him,  then  he  found 
it  here  to  his  sorrow.  John  xiii ;  36-38;  Mark 
xiv.  36-40;  66-72. 

Secondly.  Some  that  are  coming  to  Jesus 
Christ,  are  to  much  affected  with  their  own 
graces,  and  too  little  tal^en  with  Christ's  person  ; 
wherefore  God,  to  take  them  off  from  doting  on 
their  own  jewels,  and  that  they  may  look  more 
to  the  person,  undertaking,  and  merits  of  his 
Son,  plunges  them  into  the  mire  by  temptations. 
And  this  I  take  to  be  the  meaning  of  Job  :  "  If  I 
wash  myself,"  said  he,  "  with  snow-water,  and 
make  my  hands  never  so  clean  ;  yet  shalt  thou 
plunge  me  into  the  ditch,  and  mine  own  clothes 
shall  abhor  me."  Job  ix.  30,  31.  Job  had  been 
a  little  too  much  tampering  with  his  own  graces, 
and  setting  his  excellencies  a  little  too  high;  as 
these  texts  make  manifest.  Job  xxxiv.  5-9; 
XXXV.  2,  3  ;  xxxviii.  1,2;  xl.  1-4  ;  xlii.  4-6.  But 
when  the  temptations  were  ended,  you  find  him 
better  taught. 

Yea,  God  does  often  even  for  this  thing,  as 
it  were,  take  our  graces  from  us,  and  so  leave  us 
almost  quite  to  ourselves,  and  to  the  tempter, 
that  we  may  learn,  not  to  love  the  picture  more 
than  the  person  of  his  Son.  See  how  he  dealt 
with  them  in  the  16th  of  Ezekiel,  and  the  2d  of 
Hosea. 

Thirdly.  Perhaps  thou  hadst  been  given  too 
much  to  judge  thy  brother,  and  to  condemn  thy 
brother,  because  a  poor  tempted  man.  And  God, 
to  bring  down  the  pride  of  thy  heart,  lets  the 
tempter  loose  upon  thee,  that  thou  also  mayest 


TO    JESUS    CHRIST.  165 

feel  thyself  weak.  For  "  pride  goeth  before  de- 
struction, mid  a  haughty  spirit  before  a  fall." 
Prov.  xvi.  18. 

Fourthly.  It  may  be  thou  hast  dealt  a  little 
too  rouglily  with  those  that  (iod  hath  in  this  way 
wounded  ;  not  considering  thyself,  lest  thou  also 
be  tempted  :  and  therefore  God  hath  suffered  it 
to  come  unto  thee.    Gal.  vi.  1. 

Fifthly.  It  may  he  thou  wast  given  to  slum- 
ber and  sleep,  and  therefore  these  temptations 
were  sent  to  awaken  thee.  You  know  that  Pe- 
ter's temptation  came  upon  him  after  his  sleeping ; 
then  instead  of  watching  and  praying,  he  denied, 
and  denied,  and  denied  his  master.    Matt.  xxvi. 

Sixthly.  It  may  be  thou  hast  presumed  too 
far,  and  stood  too  much  on  thine  own  strength, 
and  therefore  is  a  time  of  temptation  come  upon 
thee.  This  was  also  one  cause  why  it  came 
upon  Peter  :  "  Though  all  men  forsake  thee,  yet 
will  not  I."  Ah  I  that  is  the  way  to  be  tempted 
indeed.    John  xiii.  36,  38. 

Seventhly.  It  may  be  God  intends  to  make 
thee  wise,  to  speak  a  word  in  season  to  others 
that  are  afflicted  ;  and  therefore  he  suffered  thee 
to  be  tempted.  Christ  M'as  tempted,  that  he 
ii:ight  be  able  to  succour  ihcm  that  are  tempted. 
Heb.  ii.  18. 

FAs^hthly.  It  may  be  Sntan  hath  dared  God 
to  suffer  him  to  tempt  thee;  promising  himself, 
that  if  he  will  but  suffer  him  to  do  it,  thou  wilt 
curse  him  to  his  fare.  Thus  he  obtained  leave 
against  Job  ;  wherefore  take  heed,  tempted  soul, 
lest  thou  prove  the  devil's  sayings  true.  Job  1. 
9-11  ;  ii.  4,  5. 


166  COME    AND    WELCOME 

Ninthly.  It  may  be  thy  graces  must  be  tried 
in  the  fire,  that  the  rust  which  cleaveth  to  them, 
may  be  taken  away,  and  themselves  proved,  both 
before  angels  and  devils,  to  be  far  better  than 
of  gold  that  perisheth  ;  it  may  be,  also,  that  thy 
graces  are  to  receive  special  praises,  and  honour, 
and  glory,  at  the  coming  of  the  Lord  Jesus  to 
judgment  for  resistance,  in  the  day  of  thy  temp- 
tation.   1  Pet.  i.  6,  7. 

Teiithly.  It  may  be  God  would  have  others 
learn,  by  thy  sighs,  groans,  and  complaints  un- 
der temptations,  to  beware  of  those  sins,  for  the 
sake  of  which  thou  art  at  present  delivered  to 
the  tormentors. 

But  to  conclude  this  ;  allow  thy  case  to  be  as 
bad  as  it  can  be,  and  suppose  that  thou  art  to  this 
day  without  the  grace  of  God,  yet  thou  art  but 
a  miserable  creature,  a  sinner,  that  has  need  of 
a  blessed  Saviour  ;  and  the  text  presents  thee 
with  one,  as  good  and  kind  as  heart  can  wish  ; 
who  also  for  thy  encouragement  saith,  "  And  him 
that  cometh  to  me,  I  will  in  nowise  cast  out." 

A  WORD   OF  APPLICATION. 

Is  it  so,  that  they  that  are  coming  to  Jesus 
Christ,  are  often  heartily  afraid  that  Jesus  Christ 
will  not  receive  them  ? 

Then  this  teacheth  us  these  things  : 
First.  That  faith  and  doubting  may  at  the 
same  time  have  their  residence  in  the  same  soul ; 
*'  O  thou  of  little  faith,  wherefore  didst  thou 
doubt?"  Mattt.  xiv.  31.  He  saith  not,  O  thou 
of  no  faith;  but,  O  thou  of  little  faith;  because 
he  had  a  little  faith  in  the  midst  of  many  doubts. 


TO    JESUS    CHRIST.  167 

The  same  is  true,  even  of  many  that  arc  coming 
to  Jesus  Christ.  They  come,  and  fear  they 
come  not,  and  douht  they  come  not.  When 
they  look  upon  the  promise,  or  a  word  of  en- 
couragement by  faith,  then  they  come  ;  but  when 
ihev  look  upon  themselves,  or  the  difTirulties  that 
lie  before  them,  then  they  doubt.  Hid  me  come, 
said  Peter :  Come,  said  Christ.  So  he  went 
down  out  of  the  ship  to  Jesus  ;  but  to  go  to  him 
upon  the  water  ;  there  was  the  trial.  So  it  is 
with  the  poor  desiring  soul.  Bid  me  come,  says 
the  siimer.  Come,  says  Christ,  and  I  will  in  no- 
wise cast  thee  out.  So  he  comes,  but  he  must 
come  upon  the  water,  upon  drowning  difiiculties  ; 
if,  therefore,  the  wind  of  temptations  blow,  the 
waves  of  doubts  and  fears  will  presently  arise  ; 
and  the  coming  sinner  will  presently  sink,  if  he 
has  but  little  faith. 

But  you  shall  find  here,  in  Peter's  little  faith, 
a  luo-fold  act;  to  wit,  coming  and  crying. 
Little  faith  cannot  come  all  the  way  without  cry- 
ing. So  long  as  its  holy  boldness  lasts,  so  long 
it  can  come  in  peace  ;  but  when  it  ceases  it  can 
come  no  farther  ;  it  will  go  the  rest  of  the  way 
with  crying.  Peter  went  as  far  as  his  little  faith 
would  carry  him  ;  he  also  cried,  as  far  us  his 
little  faith  would  help,  "Lord,  save  me,  I  perish." 
And  so,  with  coming  and  crying,  he  was  kept 
from  sinking,  though  he  had  but  a  little  faith. 
Jesus  stretched  forth  his  hand,  and  cauglit  him, 
and  said  unto  him,  "  O  thou  of  little  faith,  where- 
fore didst  thou  doubt  ?" 

Secondly.  Is  it  so,  that  they  that  arc  coming 
lo  Jesus   Christ,  are  often   heartily   afraid  thai 


168  COME    AND    WELCOME 

Jesus  Christ  will  not  receive  them  ?  Then  this 
shows  the  reason  of  that  dejection,  and  those 
castings  down,  that  we  very  often  perceive  in 
them  that  are  coming  to  Jesus  Christ ;  it  is  be- 
cause they  are  afraid  that  Jesus  Christ  will  not 
receive  them.  The  poor  world  mock  us,  because 
we  are  a  dejected  people  ;  I  mean,  because  we 
are  sometimes  so  ;  but  they  do  not  know  the 
cause  of  our  dejections.  Could  we  be  persua- 
ded, even  then,  when  we  are  dejected,  that 
Jesus  Christ  would  indeed  receive  us,  it  would 
put  more  gladness  into  our  hearts,  than  in  the 
time  in  which  their  corn  and  their  wine  in- 
creased. Ps.  iv.  6,  7. 

Thirdly.  Is  it  so,  that  they  that  are  coming 
to  Jesus  Christ,  are  often  heartily  afraid  that  he 
will  not  receive  them  ?  Then  this  shows,  that 
they  that  are  coming  to  Jesus  Christ  are  an 
awakened,  sensible,  considering  people  :  for  fear 
Cometh  from  sense  and  consideration  of  things. 
They  are  sensible  of  sin,  sensible  of  the  glori- 
ous majesty  of  God,  and  of  what  a  blessed  thing 
it  is  to  be  received  of  Jesus  Christ.  The  glory 
of  heaven,  and  the  evil  of  sin  ;  these  things  they 
consider,  and  are  sensible  of.  "  When  I  remem- 
ber, I  am  afraid  ;  when  I  consider,  I  am  afraid.'* 
Job  xxi.  6  ;  xxiii.  15. 

These  things  dash  their  spirits,  being  awake 
and  sensible.  Were  they  dead,  like  other  men, 
they  would  not  be  afflicted  with  fear,  as  they  are  ; 
for  dead  men  fear  not,  feel  not,  care  not ;  but 
the  living  and  sensible  man,  he  it  is  that  is  some- 
times heartily  afraid  that  Jesus  Christ  will  not 
receive  him.     I  say,  the  dead  and  senseless  are 


TO    JESUS    CHRIST.  1^0 

not  distressed  :  they  presume,  they  arc  pround- 
lessly  confident.  These  indeed  should  fear  and 
be  afraid,  because  ihey  are  not  coming  to  Jesus 
Christ  O  !  the  liell,  the  fire,  the  pit,  the  wrath 
of  God,  and  torment  of  hell,  that  are  prepared 
for  })0()r  nei,rlectiii(T  sinners  ?  How  shall  we  es- 
cape, if  we  neglect  so  great  salvation  ?  Hcb.  ii. 
3.      Hut  tht  y  are  dead,  and  so  cannot  fear. 

Fourthly.  Is  it  so,  that  they  that  are  coming 
to  Jesus  Christ,  are  often  heartily  afraid  that  he 
will  not  receive  them?  Then  this  should  teach 
old  Christians  to  pity  and  pray  for  young  com- 
ers. You  know  the  heart  of  a  stranger  ;  for 
you  yourselves  were  strangers  in  the  land  of 
Egypt.  Yow  know  the  fears,  and  doubts,  and 
terrors,  that  take  hold  of  them,  for  they  some- 
times took  hold  of  you  :  wherefore  pity  them, 
})ray  for  them,  encourage  them  ;  they  need  all 
this;  guilt  hath  overtaken  them;  fear  of  the 
wratli  of  God  hath  overtaken  them  ;  perhaps  they 
are  within  the  sight  of  hell-tire,  and  the  fear  of 
going  thither  is  burning  hot  within  their  hearts. 
You  may  know  how  stranjrely  Satan  is  sugrgest- 
insr  doubts  to  them,  that  if  possible,  he  may  sink 
and  drown  them,  with  the  multitude  and  weight 
of  them.  Old  Christians  should  mend  up  the  path 
for  them,  and  take  the  stumbling-blocks  out 
of  the  way,  lest  that  which  is  feeble  and  weak 
be  turned  aside  :  but  let  it  rather  be  healed.  Heb. 
xii. 

1    COME    NOW    TO    THE   NEXT  OBSERVATION,    AND 
SHALL   SPEAK   A   LITTLE   OF  THAT. 

Jesus   Christ   would  not  have  them,  that  ia 


170  COME    AND    WELCOME 

truth  are  coming  to  him,  once  think  that  he 
will  cast  them  out 

The  text  is  full  of  this  :  for  he  saith,  "  And 
him  that  cometh  to  me,  I  will  in  nowise  cast 
out."  Now,  if  he  saith  I  will  not,  he  would 
not  have  us  think  he  will. 

This  is  yet  farther  manifest  by  these  consi- 
derations : 

First.  Christ  Jesus  did  forbid  even  them 
that  as  yet  were  not  coming  to  him,  to  think 
him  such  a  one.  "  Do  not  think,"  said  he, 
"  that  I  will  accuse  you  to  the  Father."  John 
V.  45. 

These,  as  I  said,  were  such  as  were  not 
yet  coming  to  him :  for  he  saith  of  them  a  little 
before,  "  A.nd  ye  will  not  come  to  me  :"  for  the 
respect  they  had  to  the  honour  that  cometh  from 
men  kept  them  back.  Yet,  I  say,  Jesus  Christ 
gives  them  to  understand,  that  though  he  might 
justly  reject  them,  yet  he  would  not ;  but  bids 
them  not  once  to  think  that  he  would  accuse  them 
to  the  Father.  Now,  not  to  accuse  (with  Christ) 
is  to  plead  for :  for  Christ,  in  these  things, 
stands  neuter  between  the  Father  and  sinners. 
So  then,  if  Jesus  Christ  w'ould  not  have  them 
think,  who  yet  will  not  come  to  him,  that  he  will 
accuse  them ;  then  he  would  not  that  they 
should  think  so,  who  in  truth  are  coming  to  him  : 
"  And  him  that  cometh  to  me,  I  will  in  nowise 
cast  out." 

Secondly.  When  the  w^oman  taken  in  adul- 
tery was  brought  before  Jesus  Christ,  he  evi- 
dently manifested,  both  by  his  words  and  actions, 
that  condemning,  and  casting  out,  were  things,  for 


To    JESUS    CHRIST.  171 

tlic  (J()ini(  of  which  he  came  not  into  the  world. 
John  viii.  3-11. 

Not  hilt  that  he  iiidcrd  ahhorrrd  the  fact, 
but  he  Would  not  condemn  the  woman  for  the 
sin,  because  that  was  not  his  office  ;  he  was  not 
sent  '*  into  the  world  to  condemn  the  world,  but 
that  the  world  ihrouuh  him  miL^hl  be  saved.*' 
John  iii.  17.  Now  if  Christ,  thouj^h  urged  to  it, 
would  not  condenm  the  guilty  woman,  though 
she  was  far  at  present  from  coming^  to  him,  he 
wo\ild  not  that  they  should  once  think  that  he 
will  cast  them  out,  that  in  truth  are  coming 
to  him  :  "And  him  that  cometh  to  me  I  will  in 
nowise  cast  out." 

Thirdly.  Christ  plainly  bids  the  turning  sinner 
come  ;  and  forbids  him  to  entertain  any  such 
thought,  as  that  he  will  cast  him  out.  "  Let  the 
wicked  forsake  his  way,  and  the  unrighteous 
man  his  thoughts  ;  and  let  him  return  unto  the 
Lord,  and  he  will  have  mercy  upon  him  ;  and  to 
our  (iod,  for  he  will  abimdantlv  pardon.''  Isa. 
Iv.   7. 

The  Lord,  by  bidding  the  unrighteous  for- 
sake his  thcjughts,  doth  especially  forbid,  as  I 
have  said,  those  thoughts  that  hinder  the  coming 
man  in  his  progress  to  Jesus  Christ,  his  unbe- 
lieving thoUL'^hts. 

Therefore  he  bids  him  not  only  forsake  his 
way,  but  his  thoughts  :  '•  Let  the  wicked  forsake 
his  way,  and  the  unrighteous  man  his  thoughts." 
It  is  not  enough  to  forsake  one,  if  thou  wilt  come 
to  Jesus  Christ;  because  the  other  will  keep 
thee  from  him.  Suppose  a  man  forsakes  his 
wicked  ways,  his  debauched  and  filthy  life  ;  yet 


172  COME    AND    WELCOME 

if  these  thoughts,  that  Jesus  Christ  will  not  re- 
ceive him,  be  entertained  and  nourished  in  his 
heart,  they  will  keep  him  from  coming  to  Jesus 
Christ. 

Sinner,  coming  sinner,  art  thou  for  coming  to 
Jesus  Christ?  Yes,  says  the  sinner.  Forsake 
thy  wicked  ways  then.  So  I  do,  says  the  sin- 
ner. Why  comest  thou  then  so  slowly  ?  Because 
I  am  hindered.  What  hinders  ?  Has  God  for- 
bidden thee  ?  No.  Art  thou  not  willing  to 
come  faster?  Yes,  but  I  cannot.  Well,  be 
plain  with  me,  and  tell  me  the  reason  and 
ground  of  thy  discouragement.  Why,  answers 
the  sinner,  though  God  forbids  me  not,  and 
though  I  am  willing  to  come  faster,  yet  there 
naturally  arises  this  and  that,  and  the  other 
thought  in  my  heart,  that  hinders  my  speed  to 
Jesus  Christ.  Sometimes  I  think  I  am  not 
chosen;  sometimes  I  think  I  am  not  called; 
sometimes  I  think  I  am  come  too  late  ;  and  some- 
times I  think  I  know  not  what  it  is  to  come. 
At  another  time  I  think  I  have  no  grace ;  and 
then  again,  that  I  cannot  pray  ;  and  then  again, 
I  think  that  I  am  a  great  hypocrite.  And  these 
things  keep  me  from  coming  to  Jesus  Christ. 

Look,  now,  did  I  not  tell  you  so  ?  There  are 
thoughts  yet  remaining  in  the  heart,  even  of 
those  who  have  forsaken  their  wicked  ways  ; 
and  with  those  thoughts  they  are  more  tor- 
mented than  with  any  thing  else,  because  they 
hinder  their  coming  to  Jesus  Christ.  For  the  sin 
of  unbelief  which  is  the  original  of  all  these 
thoughts,  is  that  which  besets  a  coming  sinner 
more  easily  than  doth  his  ways.    Heb.  xii.  1-4. 


TO    JESLS    tllKlbT.  173 

Rut  HOW,  since  Jchus  Christ  comnmiuls  ihce 
to  forsake  these  thoughts,  forsake  them,  coming 
sinner.  And  if  thou  forsake  them  not,  ihou 
transpressest  tlie  comniands  of  Christ,  and 
ahidcst  tliine  o\vn  tormentor,  and  keepest  thyself 
from  establishment  in  p^race  :  "  If  yc  will  not 
believe,  surely  ye  shall  not  be  established." 
Isa.  vii.  0. 

Thus  you  see,  how  Jesus  Christ  setlelh  him- 
self against  those  thoughts  that  any  way  discour- 
age the  coining  sinner  ;  and  thereby  truly  vin- 
dicates the  doctrine  we  would  establish,  namely, 
tliat  Jesus  Christ  would  not  have  them  that  in 
truth  are  coming  to  him,  for  a  moment  harbor 
tlie  thought  that  he  will  cast  them  out.  "  And 
him  that  cometh  to  me  I  will  in  nowise  cast  out." 

I    NOW  COME  TO  THE    REASONS    OF   THE    OBSERVA- 
TION. 

First.  If  Jesus  Christ  should  allow  thee  once 
to  think  that  he  will  cast  thee  out,  lie  must  allow 
thee  to  think  that  he  will  fal^rify  his  word  :  for 
he  hath  said,  I  will  in  nowise  cast  out.  But  Christ 
would  not  that  thou  shouldest  count  him  as  one 
that  will  falsify  his  word  :  for  he  saitli  of  him- 
sclt",  I  am  the  truth.  Therefo-c  he  would  not 
that  any  who  in  that  truth  are  coming  to  him, 
should   once   think   tliat  he  will   cast   them   out. 

Secondly.  If  Jesus  Christ  should  allow  the 
sinner  that  in  truth  is  couiing  to  him,  once  to 
think  that  he  will  cast  him  nut ;  tlien  lie  must 
allow,  and  so  roimteiiancc  the  first  appearance 
of  unbelief,  which  he  counts  his  greatest  enemy, 
and  against  which  ho  has    bent  even   his  holy 


174  COME    AND    WELCOME 

Gospel.  Therefore  Jesus  Christ  would  not  that 
they,  who  in  truth  are  coming  to  him,  should 
once  think  that  he  will  cast  them  out.  See  Matt, 
xiv.  31  ;  xxi.  21  ;  Mark  xi.  23 ;    Luke  xxir.  25. 

Thirdly.  If  Jesus  Christ  should  allow  the 
coming  sinner  once  to  think  that  he  will  cast 
him  out,  then  he  must  allow  him  to  make  a  ques- 
tion, whether  he  is  willing  to  receive  his  Father's 
gift :  for  the  coming  sinner  is  his  Father's  gift ; 
as  also  says  the  text ;  but  he  testifieth,  all  that 
the  Father  giv^eth  him  shall  come  to  him  ;  and 
him    that  cometh  he  will    in   nowise   cast  out. 

Fourthly.  If  Jesus  Christ  should  allow  them 
once  to  think  (who  indeed  are  coming  to  him) 
that  he  will  cast  them  out,  he  must  allow  them 
to  think  that  he  will  despise  and  reject  the  draw- 
ing of  his  Father  :  for  no  man  can  come  to  him, 
but  whom  the  Father  draweth.  But  it  would  be 
high  blaspliemy  and  damnable  wickedness  once 
to  imagine  thus. 

Fifthly.  If  Jesus  Christ  should  allow  those 
that  indeed  are  cominjr  to  him  once  to  think 
that  he  will  cast  them  out,  he  must  allow  them 
to  think  that  he  will  be  unfaithful  to  the  trust 
and  charge  that  his  Father  hath  committed  to 
him ;  which  is  to  save,  and  not  to  lose  any 
thing  of  that  which  he  hath  given  unto  him  to 
save.  John  vi.  37.  But  the  Father  hath  given 
him  a  charge  to  save  the  coming  sinner,  and 
we  cannot  question  his  ability  and  willingness 
to  do  it ;  for  he  says,  "  I  came  down  from  heaven 
not  to  do  mine  own  will,  but  the  will  of  him  that 
sent  me."  Ver.  38. 

Sixthly.    If  Jesus  Christ   should  allow  that 


TO    JESUS  CHRIST.  176 

they  should  once  think,  who  are  coming  to  him, 
that  he  will  cast  them  out,  then  he  must  allow 
thcni  to  tliink  that  he  will  be  unfaithful  to  his 
oflicc  of  priesthood.  For,  as  by  the  first  part  of 
it,  he  paid  a  price  for,  and  ransomed  souls  ;  so 
by  the  second  part  thereof,  he  continually  ma- 
keth  intercession  to  (iod  for  them  that  come. 
Hcb.  vii.  25.  But  he  cannot  allow  us  to  ques- 
tion his  faithful  execution  of  his  priesthood. 

Seventhly.  If  Jesus  Christ  should  allow  us 
once  to  think  that  the  coming  sinner  shall  be 
cast  out,  then  he  must  allow  us  to  question  his 
will,  or  power,  or  merit  to  save.  But  he  cannot 
allow  us  to  question  any  of  these  ;  therefore  not 
once  to  think  that  the  coming  sinner  shall  be 
cast  out. 

1.  He  cannot  allow  us  to  question  his  will; 
for  he  saith  in  the  text,  **  I  will  in  nowise  cast 
out." 

2.  He  cannot  allow  us  to  question  his  power  ; 
for  the  Holy  Ghost  saith,  *'  He  is  able  to  save  to 
the  uttermost  them  that  come." 

3.  He  cannot  allow  us  to  tjuestion  the  effi- 
cacy of  his  merit :  "  For  the  blood  of  Christ 
cleanseth  from  all  sin."   1  John  i.  7. 

Eighthly.  If  Jesus  Christ  should  allow  the 
coming  sinner  once  to  think  that  he  will  cast 
him  out,  he  must  allow  him  to  give  the  lie  to 
the  manifest  testimony  of  the  Father,  Son,  and 
Spirit  ;  yea,  to  the  whole  Gospel  contained  in 
Moses,  the  Prophets,  the  book  of  Psalms,  and 
that  commonly  called  the  New  Testament.  But 
be  cannot  allow  of  this. 

Ninthly.  Lastly,  if  Jesus  Christ  should  allow 


176  COME    AND    WELCOiME 

him  that  is  coming  to  him  once  to  think  that  he 
will  cast  him  out,  he  must  allow  him  to  question 
his  Father's  oath,  which  he  in  truth  and  right- 
eousness hath  taken,  that  they  might  have  a 
strong  consolation  who  have  fled  for  refuge  to 
Jesus  Christ.  But  he  cannot  allow  this  :  there- 
fore he  cannot  allow  that  the  coming  sinner 
should  once  think  that  he  will  cast  him  out. 
Heb.  vi. 

THE  GENERAL  APPLICATION  OF  THE  WHOLE  SUB- 
JECT AND  THE  CONCLUSION. 

First,  the  text  informs  us,  that  men  by  na- 
ture are  far  off  from  Christ. 

Let  me  make  this  plain,  by  answering  three 
questions. 

1.  Where  is  he  that  is  not  coming  to  Jesus 
Christ  ? 

2.  What  is  he  that  is  not  coming  to  Jesus 
Christ  ? 

3.  Whither  is  lie  to  go  that  cometh  not  to 
Jesus  Christ  ? 

First.  Where  is  he  that  is  not  coming  to 
Jesus  Christ  ? 

Ans.  1.  He  is  far  from  God,  he  is  without 
him,  even  alienated  from  him,  both  in  his  un- 
derstanding, will,  affections,  judgment,  and  con- 
science.    Eph.  ii.  12  ;  iv.  8. 

2.  He  is  far  from  Jesus  Christ,  who  is  the 
only  deliverer  of  men  from  hell-fire    Ps.  Ixii.  6. 

3.  He  is  far  from  the  work  of  the  Holy  Ghost, 
the  work  of  regeneration,  and  a  second  creation, 
without  which  no  man  shall  see  the  kingdom  of 
heaven.  John  iii.  3. 


TO    JK8US    CHRIST.  177 

4.  lie  is  far  from  being  riji^hteous  ;  from  that 
righteousness  which  alone  ran  make  him  accep- 
table in  God's  siuht.   Isa.  xlvi.  12,  13 

5.  He  is  under  the  power  and  dominion  of 
sin.  Sin  reignelh  in  and  over  him  ;  it  dwelleth 
in  every  faculty  of  his  soul,  and  member  of  his 
body  ;  so  that  from  head  to  fool  there  is  no  place 
clean.     Isa.  i.  6;    Rom.  iii.  9-18. 

0.  His  life  is  among  the  unclean  ;  he  is  in 
the  gall  of  bitterness,  and  in  the  bond  of  ini- 
quity.  Job  XXX vi.  14  ;    Acts  viii.  23. 

7.  lie  is  in  ein,  in  the  flesh,  in  death,  in  the 
snare  of  the  devil,  and  is  taken  captive  by  him 
at  his  will.  1  Cor.  xv.  17;  Rom.  viii.  8;  1  John 
iii.  8;   2  Tim.  ii.  26. 

8.  He  is  under  the  curse  of  the  law,  and  the 
devil  dwells  in  him,  and  hath  the  mastery  of  him, 
Gal.  iii.  12;   Eph.  ii.  2,  3;   Acts  xxvi.  18. 

9.  He  is  in  darkness,  and  walketh  in  dark- 
ness, and  knows  not  whither  he  goes;  for  dark- 
ness has  blinded  his  eyes. 

10.  He  is  in  the  broad  way  that  Icadeth  to 
destruction  ;  and  holding  on,  he  will  assuredly 
go  in  at  the  broad  gate,  and  so  go  down  to 
hell. 

Secondly.  What  is  he  that  comcth  not  to 
Jesus  Christ? 

1.  He  is  counted  one  of  God's  enemies. 
Luke  xix.  14;  Rom.  viii.  7. 

2.  He  is  a  child  of  the  devil,  and  of  hell ; 
and  hell  must  swallow  him  at  last,  because  he 
Cometh  not  to  Jesus  Christ.  John  viii.  44; 
1  John  iii.  8;  Matt,  xxiii.  15;  Ps.  ix.  17. 

3.  He  is  a  child  of  wrath,  an  heir  of  it ;  it  is 


178  COME    AND    WELCOME 

his  portion ;  and  God  will  repay  ifMiim  to  his 
face.    Eph.  ii.  1-3  ;  Job  xxi.  29-31. 

4.  He  is  a  self-murderer  ;  he  wrongeth  his 
own  soul,  and  is  one  that  lovelh  death.  Prov. 
i.  18  ;  viii.  35,  36. 

5.  He  is  a  companion  for  devils  and  lost 
men.    Prov.  xxi.  16;    Matt.  xxv.  41. 

Thirdly.  Whither  is  he  like  to  go,  that  Com- 
eth not  to  Jesus  Christ  ? 

1.  He  that  cometh  not  to  him,  will  go  farther 
from  him  ;  for  every  sin  is  a  step  farther  from 
^esus  Christ.   Hos.  xi. 

2.  As  he  is  in  darkness,  so  will  he  probably 
go  on  in  it :  for  Christ  is  the  light  of  the  world, 
and  he  that  comes  not  to  him,  walketh  in  dark- 
ness. John  viii.  12. 

3.  He  is  likely  to  be  removed,  at  last,  as  far 
from  God  and  Christ,  and  heaven  and  all  felicity, 
as  an  infinite  God  can  remove  him.  Matt.  xxv. 
41. 

But,  Secondly,  This  doctrine  of  coming  to 
Christ  informs  us  where  poor  destitute  sinners 
may  find  life  for  their  souls,  and  that  is  in  Christ. 
This  life  is  in  his  Son ;  he  that  hath  the  Son, 
hath  life.  And  again,  "  Whoso  findeth  me,  find- 
eth  life,  and  shall  obtain  favor  of  the  Lord." 
Prov.  viii.  35. 

Now  for  farther  enlargement,  I  will  also  here 
propound  three  more  questions  : 

1.  What  is  life  in  Christ? 

2.  Who  may  have  it  ? 

3.  Upon  what  terms  ? 

First.  What  is  life  in  Jesus  Christ  ? 

1.  There  is  justifying  life  in  Christ.  Man  by 


TO    JKSIS    (.II  HIST.  179 

sin  is  (lead  in  law;  and  Christ  only  can  deliver 
him,  by  his  righteousness  and  blood,  and  raise 
him  from  this  death  into  a  state  of  life  :  "  For 
God  sent  his  Son  into  the  world,  that  wc  nii»(ht 
live  throutrh  him."  1  John  iv.  9.  That  is,  through 
the  riglilrousness  which  he  should  accomplish, 
and  the  death  whicli  he  shouM  die. 

2.  There  is  eternal  life  in  Christ;  life  that  is 
endless  ;  life  for  ever  and  ever.  "  God  hath  given 
to  us  eternal  life,  and  this  life  is  in  his  Son."*'  1 
John  V.  11. 

Now  justification  and  eternal  salvation  being 
both  in  Christ,  and  no  where  else  to  be  had  for 
men,  who  would  not  come  to  Jesus  Christ? 

Secondly.    Who  may  have  this  life? 

I  answer,  poor,  helpless,  miserable  sinners  ; 
particularly, 

1.  Such  as  are  willing  to  have  it :  "Whoso- 
ever will,  let  him  take  the  water  of  life  freely." 
Rev.  x\ii.  17. 

"Z.  He  that  thirsteth  for  it  :  "I  will  give  to 
him  that  is  athirst  of  the  fountain  of  the  water 
of  life  freely."    Rev.  xxi.  6. 

3.  He  that  is  weary  of  his  sins  :  "  This  is 
the  rest  wherewith  ye  may  cause  the  weary  to 
rest ;  and  this  is  the  refreshing."  Isa.  xxviii. 
12. 

4.  He  that  is  poor  and  needy  :  "  He  shall 
spare  the  poor  and  needy,  and  shall  save  the 
souls  of  the  needy."    Ps.  Ixxii.  13. 

5.  He  that  followeth  after  him  cryiujT  for 
lite  :  "  He  that  followeth  me  shall  not  walk  in 
darkness,  but  shall  have  the  light  of  life."  John 
viii.  12. 


180  COME    AND    WELCOME 

Thirdly.  Upon  what  terms  may  we  have  this 
life? 

Ans.  Freely.  Sinner,  dost  thou  hear  ?  Thou 
mayest  have  it  freely.  Let  him  take  the  water 
of  life  freely  :  "  I  will  give  him  of  the  fountain 
of  the  water  of  life  freely."  "  And  when  they 
had  nothing  to  pay,  he  frankly  forgave  them 
both."    Luke  vii.  42. 

Freely,  without  money,  and  without  price. 
*'  Ho,  every  one  that  thirsteth,  come  ye  to  the 
waters,  and  he  that  hath  no  money ;  come  ye, 
buy,  and  eat ;  yea,  come,  buy  wine  and  milk 
without  money,  and  without  price."  Isa.  Iv.  L 

Sinner,  art  thou  thirsty  ?  Art  thou  weary  ? 
Art  thou  willing  ?  Come,  then,  for  all  the  good 
that  is  in  Christ  is  offered  to  the  coming  sinner, 
without  money,  and  without  price.  He  has  life 
to  give  away  to  such  as  want  it,  and  that  have 
not  a  penny  to  purchase  it ;  and  he  will  give  it 
freely.  O,  what  a  blessed  condition  is  the 
coming  sinner  in  ! 

But,  Fourthly,  This  doctrine  of  coming  to 
Jesus  Christ  for  life,  informs  us  that  it  is  to  be 
had  no  where  else.  Were  it  to  be  had  any  where 
else,  the  text,  and  him  that  spoke  it,  would  be 
but  little  valued.  Would  the  promise,  I  will  in 
nowise  cast  out,  be  much  esteemed,  if  another 
stood  by  that  could  receive  them  ?  But  here  ap- 
pears the  glory  of  Christ,  that  none  but  he  can 
save.  And  here  appears  his  love,  that  though 
none  can  save  but  he,  yet  he  casts  none  away. 

That  none  can  save  but  Jesus  Christ,  is  evi- 
dent from  Acts  iv.  12  :  "  Neither  is  there  salva- 
tion in  any  other ;"  and  "  God  hath  given  to  us 


TO  Jksrs  tiiuisT.  181 

eternal  life,  and  tins  lile  is  in  his  Son/'  If  life 
could  have  been  had  any  where  else,  it  should 
have  been  in  the  law  ;  but  it  is  not  in  the  law  ; 
for  by  the  deeds  of  the  law  no  man  livin{r  shall 
be  justified  ;   and  if  not  justified,  then  no  life. 

Therefore  life  is  nowhere  to  be  had,  but  in 
Jesus  Christ.  Gal.  iii. 

Quest.  But  why  would  God  .so  order  it,  that 
life  should  be  had  nowhere  else,  but  in  Jesus 
Christ  ? 

An^.  There  is  reason  for  it;  and  that  both 
with   resj)cct  to  God  and  us. 

1.   With  respect  to  God. 

First.  That  it  niifrht  be  in  a  way  of  justice, 
as  well  as  mercy.  And  in  a  way  of  justice  it 
could  not  have  been,  if  it  had  not  been  by  Christ ; 
because  he,  and  he  only,  was  able  to  answer  the 
demands  of  the  law  ;  and  jrive  for  sin  what  the 
justice  thereof  required.  All  angels  had  been 
crushed  down  to  hell  for  ever,  had  that  curse 
been  laid  upon  them  for  our  sins,  which  was  laid 
upon  Jesus  Christ:  but  it  was  laid  upon  him, 
and  he  bare  it ;  and  answered  the  penally,  and 
redeemed  his  people  from  under  it,  with  perfect 
satisfaction  to  Divine  justice  ;  so  that  God  him- 
self doth  now  proclaim,  that  he  is  faithful  and 
just  to  forgive  us,  if  by  faith  we  shall  venture  to 
Jesus  Christ,  and  trust  to  what  he  has  done,  for 
life.     Rom.  iii.  2^1-20-  John  i.  9. 

Secondly.  Life  must  be  by  Jesus  Christ,  that 
God  might  be  adored  and  magnified,  for  finding 
out  this  way.  This  is  the  Lord's  doings,  that  in 
all  things  he  might  be  glorified  through  Jesus 
Christ  our  Lord. 

16 


182  COME    AND    WELCOME 

Thirdly,  It  must  be  by  Jesus  Christ,  that 
life  might  be  at  God's  disposal,  who  hath  great 
pity  for  the  poor,  the  lowly,  the  meek,  the  broken 
in  heart ;  and  for  them  that  others  care  not  for. 
Ps.  xxxiv.  6  ;  exxxviii.  6 ;  xxv.  9  ;  li.  17 ;  cxlii.  3. 

Fourthly.  Life  must  be  in  Christ,  to  cut  off 
boasting  from  the  lips  of  men.  This  also  is  the 
apostle's  reason  in  Rom.  iii.  20,  27 ;  Eph.  ii. 
8-10. 

2.  Life  must  be  in  Jesus  Christ,  with  respect 
to  us. 

First.  That  we  might  have  it  upon  the  easi- 
est terms,  to  wit,  freely :  as  a  gift,  not  as  wages. 
Were  it  in  Moses'  hand,  we  should  come  hardly 
at  it.  Were  it  in  the  pope's  hand,  we  should 
pay  heavily  for  it.  But  thanks  to  God,  it  is  in 
Christ,  laid  up  in  him,  and  by  him  to  be  commu- 
nicated to  sinners  upon  easy  terms,  even  for  re- 
ceiving, accepting,  and  embracing  with  thanks- 
giving :  as  the  scriptures  plainly  declare.  John 
i.  12;  Heb.  xi.  13;  Col.  iii.  13-15. 

Secondly.  Life  is  in  Christ  for  us^  that  it 
might  not  be  upon  so  brittle  a  foundation,  as  in- 
deed it  would,  had  it  been  any  where  else.  The 
law  itself  is  weak,  because  of  us,  as  to  this  : 
but  Christ  is  a  tried  stone,  a  sure  foundation, 
one  that  will  not  fail  to  bear  thy  burden,  and  to 
receive  thy  soul,  coming  sinner. 

Thirdly.  Life  is  in  Christ,  that  it  might  be 
sure  to  all  the  seed.  Alas  !  the  best  of  us,  were 
life  left  in  our  hands,  would  be  sure  to  forfeit  it, 
over,  and  over,  and  over.  Or,  were  it  in  any 
other  hand,  we  should,  by  our  frequent  backslid- 
ings,  so  offend  him,  that  at  last  he  would  shut 


TO    JESUS    CHRIST.  183 

uj)  liis  bowels  in  everlasting  displeasure  against 
us.  I)ui  now  it  is  in  ('hrist,  it  is  in  one  that 
ran  have  compassion  upon  us,  when  we  are  out 
of  the  way  ;  with  one  lliat  Imlh  a  heart  to  fetch 
us  again  wlien  we  are  gone  astray  ;  with  one 
that  can  [tanlun  without  upbraiding.  Blessed 
be  (»o(l,  tliat  life  is  in  Christ  !  For  now  it  is 
sure  to  all  the  seed.      But, 

Fourthly.  This  doctrine  of  coming  to  Jesus 
Christ  for  life  informs  us  of  the  evil  of  unbelief : 
that  wicked  thing,  that  is  the  only  or  chief  hin- 
derance  to  the  coming  sinner.  Does  the  text 
say,  Come  ?  Does  it  say,  "  And  him  that  com- 
eth  to  me  I  will  in  nowise  cast  out?"  Then 
what  an  evil  is  tiiat,  that  keepeth  sinners  from 
ciiming  to  Jesus  Christ  ?  And  that  evil  is  unbe- 
lief: for  by  faith  we  come;  by  unbelief  we 
krcp  away.  Therefore  it  is  said  to  be  that  by 
which  a  soul  is  said  to  depart  from  God  ;  be- 
cause it  was  that  which  at  first  caused  the  world 
to  go  oil*  from  him  ;  and  that  also  which  keeps 
them  from  him  to  this  day.  And  it  doth  it  the 
more  easily,  because  it  doth  it  deceitfully. 

This  sin  may  be  called  the  White  Ditil^ 
for  it  oftentimes,  in  its  mischievous  doing  in  the 
soul,  appears  as  if  it  were  an  angel  of  light :  yea, 
it  actt  ih  like  a  counsellor  of  heaven.  There- 
fore I  will  discourse  a  little  of  this  evil  disease. 

First.  It  is  that  sin,  above  all  others^  that  hath 
some  show  o{ reason  in  its  attempts:  for  it  keeps 
the  s<iul  from  Christ,  by  pretending  its  present 
unfitness  and  unpreparedness  ;  as  want  of  more 
sense  of  sin,  want  of  more  repentance,  want  of 
more  humility,  want  of  a  more  broken  heart. 


184  COME    AND    WELC03IE 

Secondly.  It  is  the  sin  that  most  easily  de- 
ceives the  conscience.  The  conscience  of  the 
coming  sinner  tells  him  that  he  hath  nothing 
good,  that  he  stands  indictable  for  ten  thousand 
talents  ;  that  he  is  a  very  ignorant,  blind,  and 
hard-hearted  sinner,  unworthy  to  be  once  taken 
notice  of  by  Jesus  Christ.  And  will  you  (says 
unbelief)  in  such  a  case  as  you  now  are,  pre- 
sume to  come  to  Jesus  Christ  ? 

Thirdly.  It  is  the  sin  that  most  accords  with 
our  feelings.  The  coming  sinner  feels  the 
workings  of  sin,  of  all  manner  of  sin  and  wretch- 
edness in  his  flesh  :  he  also  feels  the  wrath  and 
judgment  of  God  due  to  sin,  and  oftentimes  stag- 
gers under  it.  Now,  says  unbelief,  you  may 
see  you  have  no  grace,  for  that  which  works  in 
you  is  corruption.  You  may  also  perceive  that 
God  docs  not  love  you,  because  the  sense  of  his 
wrath  abides  upon  you.  Therefore  how  can 
you  have    the  face  to  come    to  Jesus    Christ  ? 

Fourthly.  It  is  the  sin,  above  all  others,  that 
best  suits  the  wisdom  of  our  flesh.  The  wisdom 
of  our  flesh  thinks  it  prudence  to  question  a 
while,  to  stand  back  a  while,  to  hearken  to 
both  sides  awhile  ;  and  not  to  be  rash,  sudden, 
or  unadvised,  in  too  bold  a  presuming  upon  Jesus 
Christ.     And  this  wisdom  unbelief  falls  in  with. 

Fifthly.  It  is  the  sin,  above  all  others,  that 
continually  is  whispering  the  soul  in  the  ear, 
with  mistrust  of  the  faithfulness  of  God  in  keep- 
ing promise  to  them  that  come  to  Jesus  Christ 
for  life.  It  also  suggests  mistrust  about  Christ's 
willingness  to  receive  it.  And  no  sin  can  do 
this  so  artfully  as  unbelief. 


TO  jEsrs  ciiniftT.  1^5 

Sixthly.  It  is  also  that  sin  which  is  always 
nt  hand  to  enter  an  ohjcrtion  airainst  this  or  that 
proinisr,  that  bv  the  Spirit  of  (lod  is  brought  to 
OMT  heart  to  comfort  us  :  and  if  the  poor  cominpj 
sinner  is  not  aware  of  it,  it  will  by  sotnt*  exaction, 
sleight,  trick,  or  cavil,  quickly  wrrst  from  luni 
the  promise  aj^ain,  and  he  will  have  but  little 
l^eiH'lit  from  it. 

Scvrnthlij.  It  is  that  above  all  other  sins,  tliat 
weakens  our  prayers,  our  faith,  our  love,  our  dili- 
iXvnce,  our  hope  an»l  expectations.  It  even  takes 
the  heart  away  from  (Jod  in  duty, 

EisrhthJy.  Lastly,  this  sin,  as  I  have  said  even 
now,  apjiears  in  the  soul  with  so  many  sweet  pre- 
tences to  safety  and  security,  that  it  is,  as  it  were, 
counsel  sent  from  heaven  ;  biddin;^  the  sonl  be 
wise,  warv,  considerate,  well  arlvised,  and  to 
take  heed  of  too  rash  a  venture  upon  believing. 
Be  sure  first,  that  God  loves  you  ;  take  hold  of 
no  promise  until  vou  are  forced  by  (ilod  inito  it  : 
neither  be  vou  sure  of  your  salvation  ;  doubt  it 
still,  thouifh  the  testimony  of  the  Lord  has  been 
often  confirmed  in  you.  Live  not  by  faith,  but 
by  sense  ;  and  when  you  can  neither  sec  nor 
feel,  then  fear  and  mistriist,  then  doubt  and  ques- 
tion all.  This  is  the  counsel  of  unbelief,  which 
is  so  covered  over  with  specious  pretences,  that 
the  wisest  Christian  r^^n  hardly  shake  off  these 
reas(»nings. 

Hut  to  l)c  brief,  let  me  here  ^ive  thee.  Chris- 
tian reader,  a  more  particular  description  of  the 
qualities  of  unbelief,  bv  opposiufj  faith  unto  it, 
in  these  twenty-five  particulars. 

I  Faith  believeth  the  word  of  God.  but  un- 
10* 


186  COME    AND    WELCOME 

belief  questioneth  the  uncertainty  of  the  same. 
Ps.  cvi.  24. 

2.  Faith  believeth  the  word  because  it  is  true  ; 
but  unbelief  doubteth  thereof,  because  it  is  true. 

1  Tim.  iv.  1  ;  John  viii.  45. 

3.  Faith  sees  more  in  a  promise  of  God  to 
help,  than  in  all  other  things  to  hinder ;  but 
unbelief,  notwithstanding  God's  promise,  saith, 
How  can  these  things  be  ?  Rom.  iv.  19,  21  ;  2 
Kings  vii.  2  ;  John  iii.  11,  12. 

4.  Faith  will  make  thee  see  love  in  the  heart 
of  Christ,  when  with  his  mouth  he  giveth  re- 
proofs ;  but  unbelief  will  imagine  wrath  in  his 
heart,  when  with  his  mouth  and  word  he  saith 
he  loveth  us.    Matt.  xv.  22-28. 

5.  Faith  will  help  the  soul  to  wait,  though 
God  defers  to  give  ;  but  unbelief  will  doubt  and 
give  up  all,  if  God  makes  any  tarrying.  Ps.  xxv. 
5  ;  Isa.  viii.  17 ;  2  Kings  vi.  33  ;  Ps.  c.  13,  14. 

6.  Faith  will  orive  comfort  in  the  midst  of 
fears,  but  unbelief  causeth  fears  in  the  midst  of 
comforts.  2  Chron.  xx.  20,  21 ;  Matt.  viii.  26 ; 
Luke  xxiv.  36,  37. 

7.  Faith  will  draw  sweetness  out  of  God's 
rod  ;  but  unbelief  can  find  no  comfort  in  his 
greatest  mercies.    Ps.  xxiii.  4  ;  Num.  xxi.  8,  9. 

8.  Faith  maketh  great  burdens  light ;  but 
unbelief  maketh  light  ones  intolerably  heavy. 

2  Cor.  xii.  14-18;  Mai.  i.  12,  13. 

9.  Faith  helps  us  when  we  are  down  ;  but 
unbelief  throws  us  down  when  we  are  up.  Micah 
vii.  8-10;  Heb.  iv.  11. 

10.  Faith  brings  u.s  near  to  God,  when  we 
are  from  him  ;   but  unbelief  puts  us  far   from 


TO    JKSUa    CHRIST.  187 

(iod,  ulicu  w'v  arc  near  to  him.   Ilrb.  x.  2Ii ;   iii. 
VZ,  VS. 

11.  WluTC  failh  rci^nis,  il  declares  men  to  be 
tl>e  friends  ofCiod;  but  where  unbelief  reigns, 
it  declares  tlieiii  to  be  his  enemies.  James  ii.  23  ; 
lleb.  iii.  1*;^ ;   Rev.  xxi.  8. 

12.  Faith  puts  a  man  under  frraec  ;  but  un- 
belief holds  liiiii  under  wrath.  Rom.  iii.  21-20; 
Kph.  ii.  H;  John  iii.  36;  1  Jolin  v.  10;  lleb. 
iii.  17  ;  Mark  xvi.  10. 

13.  Faith  jMirifies  the  heart  ;  but  unbelief 
keeps  it  polluted  and  impure.  Actsxv.  9;  Tit. 
i    15,  10. 

14.  By  faith  tlie  righteousness  of  Christ  is 
imputed  to  us  ;  but  by  unbelief  we  are  shut  up 
under  the  law  to  perish.  R  )ni.  iv.  23,  21  ;  xi. 
32;  Cfal.  ii.  10. 

15.  Faith  makes  our  work  acceptable  to  God 
throuirh  Chri.'^t  ;  but  whatsoever  is  of  unbelief  is 
sin  :  for  without  faith  it  is  impossible  to  j)leasc 
him.  Heb.  xi.  0  ;   Rom.  xiv.  2^3. 

10.  Faith  ci^i's  us  peace  and  comfort  in  our 
souls  ;  but  unbelief  workcth  trouble  and  tossiugs, 
like  the  restless  waves  of  the  sea.  Rom.  v.  1  ; 
James  i.  0. 

17.  Faith  makes  us  sec  preciousness  in 
Christ;  but  unbelief  sees  no  form,  beauty  or 
comeliness  in  him.  1  Peter  ii.  7;  Isaiah  liii. 
1-3. 

18.  By  faith  we  liavc  our  life  In  Christ's  ful- 
ness ;  but  by  unbelief  we  starve  and  pine  away. 
Gal.  ii.  2t\ 

19.  Faith  gives  us  the  victory  over  the  law, 
sin,  death,  the  devil,  and  all  evils  ;  but  unbelief 


188  COME    AND    WELCOME 

lays  us  obnoxious  to  them  all.     1  Jolin  v.  4,  5  ; 
Luke  xii.  46. 

20.  Faith  will  show  us  more  excellency  in 
things  not  seen,  than  in  them  that  are  :  but 
unbelief  sees  more  in  things  that  are,  than  in 
things  that  will  be  hereafter.  2  Cor.  iv.  18 ; 
Ileb.  xi.  24-27. 

21.  Faith  makes  the  ways  of  God  pleasant 
and  delightful ;  but  unbelief  maketh  them  heavy 
and  hard.  Gal.  v.  6;  1  Cor.  xii.  10,  11  ;  John 
vi.  60;  Ps.  ii.  3. 

22.  By  faith,  Abraham,  Isaac,  and  Jacob  pos- 
sessed the  land  of  promise  ;  but  because  of  un- 
belief, neither  Aaron,  nor  Moses,  nor  Miriam, 
could  get  thither.      Heb.  xi.  9  ;  iii.  19. 

23.  By  faith  the  children  of  Israel  passed 
through  the  Red  Sea  ;  but  by  unbelief  the  gene- 
rality of  them  perished  in  the  wilderness.  Heb. 
xi.  29  ;  Jude  5. 

24.  By  faith  Gideon  did  more  with  three 
hundred  men,  and  a  few  empty  pitchers,  than 
all  the  twelve  tribes  could  do  ;  because  they 
believed  not  God.  Judges  vii.  16-22;  Num. 
xiv.  11. 

25.  By  faith  Peter  walked  on  the  water ; 
but  by  unbelief  he  began  to  sink.  Matt.  xiv. 
28-30. 

Thus  might  many  more  be  added,  which  for 
the  sake  of  brevity  I  omit  ;  beseeching  every 
one  that  thinks  he  hath  a  soul  to  save  or  be 
damned,  to  take  heed  of  nnhelief ;  lest,  seeing 
there  is  a  promise  left  us  of  entering  into  his 
rest,  any  of  us,  by  unbeliefs  should  indeed  come 
?hort  of  it. 


TO    JESUS  CHRIST.  ISO 

IMPORTANCE  OF    EXAMININO   WHETHER  ONE  HAS 
COME  TO    CHRIST. 

Vic  come  io  self-examination.  Sinner,  thou 
hast  heard  of  the  necessity  of  coming  to  Christ ; 
also  of  ihc  willingness  of  Christ  to  receive  the 
rnviin£;-  soul  :  together  with  the  benefit  that 
they  by  him  shall  have  that  indeed  come  to  him. 
Put  tliyself  now  upon  this  serious  inquiry,  Ain 
I  indeed  coine  to  Jesus  Christ  ? 

Many  motives  I  might  here  urge  to  j)revail 
with  thee  to  a  conscientious  performance  of  this 
duty  ;  as, 

1.  Thou  art  in  sin,  in  the  flesh,  in  death,  in 
the  snare  of  the  devil,  and  under  the  curse  of 
the  law,  if  thou  art  not  coming  to  Jesus  Christ. 

2.  T!iere  is  no  way  to  be  delivered  from 
these,  but  by  coming  to  Jesus  Christ. 

3.  If  thou  comest,  Jesus  Christ  will  receive 
thee,  and  u-ill  in  noxcisc  cast  thee  out. 

4.  Thou  wilt  not  repent  it  in  the  day  of 
judgment,  if  thou  now  comest  to  Jesus  Christ. 

5.  Rnt  thou  wilt  surely  mourn  at  last,  if  now 
thou  shalt  refuse  to  come.     And, 

6.  Lastly  :  Now  thou  hast  been  invited  to 
come  ;  now  will  thy  judgment  be  greater,  and 
thy  damnation  more  fearful,  if  thou  shalt  yet  re- 
fuse, than  if  thou  hadst  never  heard  of  coming 
to  Christ. 

Ohj.  But  we  hope  we  are  come  to  Jesus 
Christ. 

Ans.  It  is  well  if  it  prove  so  ;  but  lest  thou 
shouldst  speak  without  ground,  and  so  fall  una- 
Mares,  into  hell-hre,  let  us  examine  a  little. 


190  COME    AND    WELCOME 

First.  Art  thou  indeed  coming  to  Jesus 
Christ  ?  What  hast  thou  left  behind  thee  ?  What 
didst  thou  come  away  from,  in  thy  coming  to 
Jesus  Christ? 

When  Lot  came  out  of  Sodom,  he  left  the 
Sodomites  behind  him.     Gen.  xix. 

When  Abraham  came  out  of  Chaldea,  he  left 
his  country  and  kindred  behind  him.  Gen.  xii. 
1  ;  Acts  vii.  3. 

When  Ruth  came  to  put  her  trust  under  the 
wings  of  the  Lord  God  of  Israel;  she  left  her 
father  and  mother,  her  gods,  and  the  land  of 
her  nativity  behind  her.  Ruth  i.   15,  17;  ii.   11, 

When  Peter  came  to  Christ,  he  left  his  nets 
behind  him.  Matt.  iv.  20. 

When  Zaccheus  came  to  Christ,  he  left  the 
receipt  of  custom   behind   him.   Luke  xviii.  2-9. 

When  Paul  came  to  Christ,  he  left  his  own 
righteousness  behind  him.  Phil.   iii.  7,  8. 

When  those  that  used  curious  arts  came  to 
Jesus  Christ,  they  took  their  books  and  burned 
them,  though  in  another  man's  eye  they  were 
counted  worth  fifty  thousand  pieces  of  silver. 
Acts  xix.  19. 

What  sayest  thou,  man  ?  Hast  thou  left  thy 
darling  sins,  thy  Sodomitish  pleasures,  thy  ac- 
quaintance, and  vain  companions  ;  thy  unlaw- 
ful gain,  thy  idle  gods,  and  thy  unlawful,  curi- 
ous arts  behind  thee  ?  If  any  of  these  be  with 
thee,  and  thou  with  them,  in  thy  heart  and  life, 
thou  art  not  yet  come  to  Jesus  Christ. 

Secondly.  Art  thou  come  to  Jesus  Christ? 
Tell  me,  what  moved   ihce   to  come   to   Jesus 


TO    JKSUS    CIIUIST.  191 

Christ  ?  Men  ilo  not  usually  come  or  go  to  this 
or  that  placo,  heforc  tlioy  have  a  muring  cause  ; 
or  rather,  a  cause  moving  ihem  tlirrelo  ;  no 
more  ilo  they  come  to  Jesus  Christ  (I  do  not  say 
hefore  they  have  a  cause,  but)  before  that  cause 
movcth  them  to  come.  What  sayest  thou  ? 
Hast  tljou  a  cause  moving  thee  to  come?  To  be 
at  present  in  a  state  of  condemnation  is  reason 
suliicient  for  men  to  come  to  Jesus  Christ  for 
life  ;  but  that  will  siot  do,  except  the  cause  move 
them  :  the  wliich  it  will  never  do  until  their 
eyes  be  opened,  to  sec  themselves  in  that  con- 
dition. For  it  is  not  a  man's  being  under  wrath, 
but  his  seeing  it,  that  moves  him  to  come  to 
Jesus  Christ.  Alas  !  all  men,  by  sin,  are  under 
wrath,  yet  but  few  of  all  come  to  Jesus  Clirist. 
And  the  reason  is,  because  they  do  not  see  their 
condition  :  Who  hath  warned  you  to  flee  from 
the  wruth  to  come.  Matt.  iii.  7.  Until  men  are 
warned,  and  also  receive  warning,  they  will  not 
come    to   Jesus    Christ. 

Take  three  or  four  instances  for  this. 

1.  Adam  and  Eve  came  not  to  Jesus  Christ 
imtil  lliev  received  the  alarm  ;  the  conviction  of 
their  undone  state  by  sin.  Gen.  iii. 

2.  The  children  of  Israel  cried  not  out  for  a 
mediator,  before  tluy  saw  themselves  in  danger 
of  death  by  the  law.    Exod.  xx.  18,  19. 

t^  Ht;fore  the  publican  came,  he  saw  himself 
lost  and  uiulone.   Luke  xviii.  13. 

4.  The  prodigal  came  not,  until  he  saw 
death  at  the  door  ready  to  devour  him.  Luke  xv. 
17,  18. 

5.  The  three  thousand  came  not,  until  they 


192  COME    AND    WELCOME 

knew   not   what  to  do  to  be    saved.     Acts  ii. 
37-39. 

6.  Paul  came  not,  until  he  saw  himself  lost 
and  undone.  Acts  ix.  3-11. 

7.  Lastly.  Before  the  goaler  came,  he  saw 
himself  undone.  Acts  xvi.  29-31.  And  L  tell 
thee,  it  is  an  easier  thing  to  persuade  a  well  man 
to  go  to  the  physician  for  cure ;  or  a  man  with- 
out hurt,  to  seek  a  plaster  to  cure  him,  than  it 
is  to  persuade  a  man  that  sees  not  his  soul-dis- 
ease, to  come  to  Jesus  Christ :  the  whole  have 
no  need  of  a  physician  ;  then,  why  should  they 
go  to  him  ?  The  full  pitcher  can  hold  no  more  ; 
then  why  should  it  go  to  the  fountain  ?  And  if 
thou  comest  full,  thou  comest  not  aright;  and 
be  sure  Christ  will  send  thee  empty  away ;  hut 
he  healeth  the  broken  in  heart,  and  hindeth  up 
their  wounds.  Mark  ii.  17 ;  Ps.  cxlvii.  3. 

Thirdly.  Art  thou  coming  to  Jesus  Christ  ? 
Tell  me,  what  thou  seest  in  him,  to  allure  thee 
to  forsake  all  the  world  to  come  to  him  ?  I  say, 
what  hast  thou  seen  in  him  ?  Men  must  see 
something  in  Jesus  Christ,  else  they  will  not 
come  to  him. 

1 .  What  comeliness  hast  thou  seen  in  his  per- 
son ?  Thou  comest  not,  if  thou  seest  no  form 
nor  comeliness  in  him.    Isa.  liii.  2,  3. 

2.  Until  those  mentioned  in  the  Song  of  So- 
lomon were  convinced,  that  there  \\^s  more 
beauty,  comeliness,  and  desirableness  in  Christ, 
than  in  ten  thousand,  they  did  not  so  much  as 
ask  where  he  was,  nor  incline  to  turn  aside  after 
him.  Cant.  chap.  5.  and  6. 

There  be  many  things  on  this  side  heaven, 


Ti)    JESUS    CIIKIST.  193 

tfuit  can  and  do  carry  away  the  heart ;  and  so 
will  do,  so  lonir  as  thou  livcst,  if  thou  shall  be 
kept  blind,  and  not  be  admitted  to  see  the  beauty 
of  the  Lord  Jesus. 

Fourthly.  Art  thou  come  to  the  Lord  Jesus  ? 
What  hast  ihoii  found  in  him,  since  thou  canicst 
to  him  ? 

Peter  found  with  him  the  word  of  eternal 
life.   John  vi.  (»m. 

They  that  Peter  makes  mention  of,  found 
him  a  living  stone,  even  such  a  living  stone  as 
communicated  life  to  them.   1   Pet.  ii.  6. 

(,'hrist  says  that  they  who  come  to  him  shall 
find  rest  unto  their  souls.  Hast  thou  found 
rest  in  him  for  thy  soul  ?  Matt.  xi.  29. 

Let  us  po  back  to  the  times  of  the  Old  Tes- 
tament. 

First.  Abraham  found  that  in  him  which 
made  him  leave  his  country  for  him,  and  become 
for  his  sake  a  j)iltrrim  and  stranger  in  the  earth, 
(ien.  xii.   1,  3:   Heb.  xi.  8. 

Secondly  Moses  found  that  in  him,  which 
made  him  forsake  a  crown,  and  a  kingdom  too, 
for  him. 

Thirdly.  David  found  so  much  in  him,  that 
he  esteemed  on«'  day  in  his  house  better  than  a 
th«»usand  ;  yea,  to  be  a  door-keej)er  therein,  was 
better  than  to  dwell  in  the  tents  of  wickedness. 
Ps.   Ixxxiv.   10. 

Fourthly.  Wliat  did  Daniel  and  the  three 
children  find  in  him,  to  make  them  run  the  haz- 
ards of  the  fierv  furnace,  and  the  den  of  lions, 
for  his  sake  ?    Dan.  v.  23  ;  vi.  23. 

Let  us  come  down  to  martyrs. 


194  COME    AND    WELCOME 

First.  Stephen  found  that  in  him,  that  made 
him  joyfully  and  quietly  yield  up  his  life  for  his 
name.    Acts  vii.  55-60. 

Secondly.  Ignatius  found  that  in  him,  that 
made  him  choose  to  go  through  the  torments  of 
the  devil,  and  hell  itself,  rather  than  not  to  have 
him.     Acts  and  Monuments,  vol.  iv.  p.  25. 

Thirdly.  What  saw  Romanus  in  Christ,  when 
he  said  to  the  raging  emperor,  who  threatened 
him  with  fearful  torment,  "  Thy  sentence,  O  em- 
peror, I  joyfully  embrace,  and  refuse  not  to  be 
sacrificed  by  as  cruel  torments  as  thou  canst  in- 
vent."   lb.  p.  116. 

Fourthly.  What  saw  Menas,  the  Egyptian, 
in  Christ,  when  he  lay  under  the  most  cruel  tor- 
ments ?  "  There  is  nothing  in  my  mind  that  can 
be  compared  to  the  kingdom  of  heaven  ;  neither 
is  all  the  world,  if  it  was  weighed  in  a  balance, 
to  be  compared  with  the  price  of  one  soul.  Who 
is  able  to  separate  us  from  the  love  of  Jesus 
Christ  our  Lord  ?  And  I  have  learned  of  my 
Lord  and  King,  not  to  fear  them  that  kill  the 
body."    lb.  p.  117. 

Fifthly.  What  did  Eulaliah  see  in  Christ, 
when  she  said,  as  they  were  pulling  her  one  joint 
from  another,  "  Behold,  O  Lord,  I  will  not  forget 
thee.  What  a  pleasure  is  it  for  them,  O  Christ! 
that  remember  thy  triumphant  victory!"  lb.  p.  121. 

Sixthly.  What  do  you  think  did  Julietta  see 
in  Christ  when,  at  the  emperor's  telling  her, 
*'  that  except  she  would  worship  the  gods  she 
should  never  have  protection,  laws,  judgments, 
nor  life,"  she  replied,  "  Farewell,  riches  ;  wel- 
come,  poverty.     All   that  I  have,  if  it  were  a 


TO    JESUS    CHRIST.  195 

thousand  times  more,  would  I  pivc,  rather  tlian 
to  speak  one  wicked  and  blasphemous  word 
against  my  Creator  ?"    II).  p.  123. 

Seventhly.  What  did  Marcus  Arethusius  sec 
in  Christ  wlien,  after  his  enemies  had  cut  his 
flesh,  anointed  it  with  honey,  and  han^^od  liim  up 
in  a  basket,  for  flics  and  bees  to  feed  on,  he  ex- 
claimed, "He  would  not  give  (to  uphold  idolatry) 
one  half-penny  to  save  his  life."    lb.  p.  123. 

But  what  need  1  thus  give  particular  instances 
of  words  and  smaller  actions,  when  the  love 
(Christians  bear  to  Christ  has  been  shown,  by 
their  i)lood,  their  enduring  hunger,  sword,  fire, 
pulling  asunder,  and  all  the  torments  that  the 
devil  and  hell  could  devise  ? 

What  hast  thou  found  in  him,  sinner  ? 

What  !  C'ome  to  Christ  and  find  nothing  in 
him,  when  all  things  that  arc  worth  looking  for 
arc  in  him,  or,  if  any  thing,  yet  not  enough  to 
wean  thee  from  thy  sinful  delight  and  fleshly 
lusts?  Away;  thou  art  not  come  to  Jesus  Christ. 

He  that  is  come  to  Jesus  Christ,  hath  found 
in  him  that,  as  I  said,  which  is  not  to  be  found 
any  where  else  :  as. 

First.  He  that  is  come  to  Christ,  hath  found 
God  in  him  reconciling  the  world  unto  himself, 
not  imputing  their  trespasses  to  them  :  and  so 
God  is  not  to  be  found  in  heaven  and  earth  be- 
sides.   2  Cor.  V.  10. 

Secondhj.  He  that  is  come  to  Jrsus  Christ, 
hath  found  in  him  a  fountain  of  grace,  suflicient 
not  only  to  pardon  sin,  but  to  sanctify  the  soul, 
and  to  preserve  it  from  falling  in  this  evil  world. 

Thirdly.  He  that  is   come  to  Jesus  Christ, 


196  COME    AND    WELCOME 

hath  found  virtue  in  him  :  such  virtue,  that  if  he 
does  but  touch  thee  with  his  word,  or  thou  him 
by  faith,  life  is  forthwith  conveyed  into  thy  soul. 
It  makes  thee  wake,  as  one  that  is  waked  out  of 
his  sleep  :  it  awakes  all  the  powers  of  the  soul. 
Ps.  XXX.  11,  12;  Cant.  vi.  12. 

Fourthly.  Art  thou  come  to  Jesus  Christ  ? 
Thou  hast  found  glory  in  him,  glory  that  sur- 
mounts and  goes  beyond :  "  Thou  art  more 
glorious  than  the  mountains  of  prey."  Ps. 
xxvi.  4. 

Fifthly.  What  shall  I  say?  Thou  hast 
righteousness  in  him  ;  thou  hast  found  rest, 
peace,  delight,  heaven,  glory,  and  eternal  life. 

Sinner,  be  advised  ;  ask  thy  heart  again,  say- 
ing. Am  I  come  to  Jesus  Christ  ?  for  upon  this 
one  question,  Am  I  come  or  am,  I  not,  hang 
heaven  and  hell,  as  to  thee.  If  thou  canst  say,  / 
am  come,  happy,  happy  man  art  thou  !  But  if 
thou  art  not  come,  what  can  make  thee  liappy  ? 
Yea,  what  can  make  that  man  happy,  that  for 
his  not  coming  to  Jesus  Christ  for  life,  must  be 
damned  in  hell  ? 

ENCOURAGEMENT  FOR  THE  COMING  SINNER. 

Coming  sinner,  I  have  now  a  word  for  thee  : 
be  of  good  comfort,  "  He  will  in  nowise  cast  out." 
Of  all  men,  thou  art  the  blessed  of  the  Lord  ; 
*'  The  Father  hath  prepared  his  Son  to  be  a  sa- 
crifice for  thee,  and  Jesus  Christ,  thy  Lord,  is 
gone  to  prepare  a  place  for  thee."  John  i.  29  ; 
Heb.  X. 

What  shall  I  say  to  thee  ?  Thou  comest 
where  thou  canst  not  want  any  thing,  for  soul, 


197  TO    JESrs    CHRIST. 

or  body,  for  this  world,  or  that  to  come,  but  it  is 
to  be  had  in  or  by  Jesus  CJirist. 

As  it  is  said  of  tho  land  that  the  Danitcs 
went  to  possess  ;  so,  and  with  much  more  truth, 
it  may  be  said  of  Christ,  He  is  sucli  a  one,  with 
whom  there  is  no  want  of  any  good  thing  that  is 
in  heaven  or  earth. 

A  full  Christ  is  thy  Christ. 

First.  He  is  full  of  grace  ;  f^race  is  some- 
times taken  for  li)ve  :  never  any  loved  like  Jesus 
Christ.  Jonathan's  love  went  beyond  the  love 
of  women  ;  but  tlie  love  of  Christ  jxtsscs  know- 
IcdfTc.  It  is  beyond  the  love  of  all  the  earth,  of 
all  creatures,  even  of  men  and  angels.  His  love 
|)revailed  with  him  to  lay  aside  his  glory,  to 
leave  the  heavenly  place,  to  clothe  himself  with 
flesh,  to  be  born  in  a  stable,  to  be  laid  in  a  man- 
ger, to  live  a  |X)or  life  in  the  world,  to  take  upon 
him  our  sicknesses,  infirmities,  sins,  curse,  death, 
and  the  wrath  that  was  due  to  man.  And  all 
this  he  did  for  a  base,  undeserving,  unthankful 
people  ;  yea,  for  a  people  that  was  at  enmity 
with  him.  '*  For  when  we  were  yet  without 
strength,  in  due  time  Christ  died  for  the  ungod- 
ly. For  scarcely  for  a  righteous  man  will  one 
die  ;  yet  peradventure  for  a  good  tnan,  some 
would  even  dare  to  die.  But  (iod  commendeth 
his  love  toward  us,  in  that,  while  wc  were  yet 
sinners,  Christ  died  for  us.  Much  more  then, 
being  now  justified  bv  his  blood,  we  sliall  be  sa- 
ved Irom  wrath  through  him.  For  if,  when  wo 
were  enemies,  we  were  reconciled  to  God  by 
the  d«  ath  of  his  Son  ;  mufh  more,  being  reron- 
cih'l,  we  shall  be  saved  by  hi?  life."   Rom  v.  6-10- 

\V 


COME    AND    WELCOME  198 

Secondly.  He  is  full  of  truth,  full  of  grace 
and  truth.  Truth,  that  is,  faithfulness  in  keep- 
ing promise,  even  this  of  the  text,  (with  all 
other,)  I  will  in  nowise  cast  out.  Hence  it  is 
said,  that  his  words  are  true,  and  that  he  is  the 
faithful  God,  that  keepeth  covenants.  And 
hence  it  is  also  that  his  promise  is  called  truth, 
thou  wilt  fulfil  thy  truth  unto  Jacob  and  thy 
mercy  unto  Abraham,  which  thou  hast  sworn 
unto  our  fathers  from  the  days  of  old.  There- 
fore it  is  said  again,  that  both  himself  and  words 
are  truth  :  *'I  am  the  truth — the  Scripture  of 
truth — thy  word  is  trutli — thy  law  is  truth — and 
my  mouth,  saith  he,  shall  speak  truth."  John  xiv. 
7;  xvii.  17;  Dan.  x.  21  ;  2  Sam.  vii.  28;  Prov. 
viii.  7;  Ps.  cxix.  142;  Eccles.  xii.  10;  Isa.  xxv. 
1  ;  Mai.  ii.  2  ;  Acts  xxvi.  25;  2  Tim.  ii.  12,  13. 

Now  I  say,  his  word  is  truth,  and  he  is  full 
of  truth  to  fulfil  his  truth,  even  to  a  thousand 
generations.  Coming  sinner,  he  will  not  deceive 
thee ;  come  boldly  to  Jesus  Christ. 

Thirdly.  "  He  is  full  of  wisdom  :  he  is  made 
unto  us  of  God's  wisdom  :"  "Wisdom  to  manage 
the  afliiirs  of  his  Church  in  general,  and  the  affairs 
of  every  coming  sinner  in  particular.  And  upon 
this  account  he  is  said  to  be  head  over  all  things, 
1  Cor.  i.  30  ;  Eph.  i.  22.  Because  he  manages 
all  things  that  are  in  the  world  by  his  wisdom^ 
for  the  good  of  his  church  ;  all  men's  actions, 
all  Satan's  temptations,  all  God's  providences, 
crosses,  and  disappointments  ;  all  things  what- 
ever are  under  the  hand  of  Christ,  who  is  the 
wisdom  of  God,  and  he  ordereth  them  all  for 
good  to  his  church  ;  and  if  Christ  can  help  it, 


TO    JESUS    CHRIST.  199 

(and  be  sure  he  can,)  nothing  shall  happen  or 
fall  out  iu  the  world,  but  it  shall,  in  despite  of 
all  opposition,  have  a  good  tendency  to  his 
churrh  and  people. 

Fourthly.  He  is  full  of  spirit  to  communi- 
cate to  the  coming  sinner ;  he  has  therefore 
receii-ed  it  without  measure,  that  he  may  com- 
municate it  to  every  member  of  his  body,  accor- 
ding as  every  man's  measure  thereof  is  allotted 
liim  by  the  Father.  Wherefore  he  saitli,  that  he 
that  comes  to  him,  **  out  of  his  belly  shall  flow 
rivers  of  living  water/'  John  iii.  34  ;  Tit.  iii.  5, 
6  ;  John  vii.  38. 

Fifthly.  He  is  indeed  a  storehouse,  full  of 
all  the  graces  of  the  Spirit :  '*  Of  his  fulness  have 
all  we  received,  and  grace  for  grace.'''  Here  is 
more  faith,  more  love,  more  sincerity,  more  hu- 
mility, more  of  every  grace,  and  of  this,  even 
more  of  this  he  giveth  to  every  lowly,  humble, 
penitent,  coming  sinner.  Wherefore,  coming 
soul,  thou  comest  not  to  a  barren  wilderness, 
when  thou  comest  to  Jesus  Christ.     John  i,  16. 

Sixthly.  He  is  full  of  bowels  and  compassion  ; 
and  they  shall  feel  and  fmd  it  so,  that  come  to 
him  for  life.  He  can  bear  with  thy  weakness, 
he  can  pity  thy  ignorance,  he  can  be  touched 
with  the  feeling  of  thy  infirmities,  he  can  affec- 
tionately forgive  thy  transgressions,  he  can  heal 
thy  backslidings,  and  love  thee  freely.  His  com- 
passions fail  not,  "  And  he  will  not  break  a 
bruised  reed,  nor  quench  the  smoking  flax  ;  he 
can  pity  those  whom  no  eye  pities,  and  be  afflicted 
in  all  thy  afflictions."  Matt.  xxvi.  41  ;  Heb.  v. 
ti;  ii.  18;  MatL  ix.  2;  Hos    xiv.  4;  Ezek.  xvi. 


200  COME    AND    WELCOME 

5,  6 ;  Isa.  Ixiii.  9  ;  Ps.  Ixxviii.  38  ;  Ixxxvi.  15  ; 
cxii.  4  ;  Isa.  xlii.  3. 

Seventhly.  Coming  soul,  the  Jesus  thou  art 
coming  to  is  full  of  might  and  terribleness,  for 
thy  advantage.  He  can  suppress  all  thine  ene- 
mies. He  is  the  Prince  of  the  kings  of  the  earth. 
He  can  bow  all  men's  designs  for  thy  help  :  He 
can  break  all  snares  laid  for  thee  in  the  way  : 
He  can  lift  thee  out  of  all  difficulties,  wherewith 
thou  mayest  be  surrounded  :  He  is  wise  in  heart, 
and  mighty  in  power.  Every  life  under  heaven 
is  in  his  hand  ;  yea,  the  fallen  angels  tremble 
before  him.  And  he  will  save  thy  life,  coming 
sinner.  1  Cor.  i.  24;  Rom.  viii.  28;  Matt, 
xxviii.  18  ;  Ps.  xxvii.  5,  6  ;  Job  ix.  4  ;  John  xvii. 
2 ;  Matt.  viii.  29  ;   Luke  viii.  28 ;  James  ii.  19. 

Eighthly.  Coming  sinner,  the  Jesus  to  whom 
thou  art  coming,  is  lowly  in  heart.  He  despis- 
eth  not  any.  It  is  not  thy  outward  meanness, 
nor  thy  inward  weakness  ;  it  is  not  because  thou 
art  poor,  or  base,  or  deformed,  or  a  fool,  that  he 
will  despise  thee  ;  he  hath  chosen  the  foolish, 
the  base  and  despised  things  of  this  world,  to 
confound  the  wise  and  mighty.  He  will  bow 
his  ear  to  thy  stammering  prayers  ;  he  will  un- 
derstand the  meaning  of  thy  inexpressible  groans ; 
he  will  respect  thy  weakest  offering,  if  there  be 
in  it  but  thy  heart.  Luke  xiv.  21  ;  Prov.  iv.  4-6  ; 
Isa.  xxxviii.  14,  15;  Cant.  v.  16;  John  iv.  27; 
Mark  xii.  33,  34  ;  James  v.  11. 

Now  is  not  this  like  a  blessed  Christ,  coming 
6inner  ?     Art   thou   not  like  to   fare  well  when 
thou  hasl  embraced  him,  coming  sinner?  But, 
Secondly,   Thou  hast  yet  another  advantage 


TO    JK8U8    CHRIST.  201 

by  Jesus  Christ,  who  art  coining  to  him  ;  for  he 
is  not  only  full  but  free.  He  is  not  sparint^  of 
what  ho  has.  He  is  ()j)en-heartcd  and  open-hand- 
ed.    Let  nic  in  a  few  particulars  show  thee  this  ; 

Fir^t.  It  is  evident,  because  he  calls  thee. 
He  rails  upon  thee  to  come  to  him  :  which  he 
would  not  do,  were  he  not  free  to  give  :  yea,  he 
bids  thee,  when  come,  ask,  seek,  knock  :  and 
for  thy  encouragement,  adds  to  every  command 
a  promise  :  seek,  and  yc  shall  find  :  ask,  and  ye 
shall  receive  :  knock,  and  it  shall  be  opened  un- 
to you.  If  the  rich  man  should  say  thus  to  the 
poor,  would  not  he  be  reckoned  a  free-hearted 
man?  I  say,  should  he  say  to  the  poor,  Come  to 
my  door,  ask  at  my  door,  knock  at  my  door,  and 
you  shall  find  and  have;  would  he  not  be  count- 
ed liberal?  And  thus  doth  Jesus  Christ.  Mind  it, 
coming  sinner.  Isa.  Iv.  3 ;  Ps.  1.  15 ;  Matt.  vii.  7, 8. 

Sfcnndly.  He  doth  not  only  bid  thee  come, 
but  tells  thee  he  will  heartily  do  thee  good  :  yea, 
he  will  do  it  with  rejoicing.  '*  I  will  rejoice  over 
them  to  do  them  good,  with  my  whole  heart,  and 
with  my  whole  soul."    Jer.  xxxii.  11. 

Thirdly.  It  appears  that  he  is  free,  because 
he  gives  freely.  He  gives  to  all  men  liberally, 
and  upbraideth  not.  James  i.  5.  There  are 
some  that  will  not  deny  the  poor  a  favor,  but 
they  will  mix  their  mercies  with  so  many  taunts, 
that  the  persons  on  whom  they  bestow  their  cha- 
rity, shall  find  but  little  sweetness  in  it.  But 
Christ  does  not  so,  coming  sinner.  He  casteth 
all  thine  iniquities  behind  his  back  :  thy  sins  and 
iniquities  he  will  remember  no  more.  Isa. 
xxxviii.  17;  Heb.  viii.  12. 


302  COME    AND   WELCOME 

Fourthly.  That  Christ  is  free,  is  manifest  by 
the  complaints  that  he  makes  against  them  that 
will  not  come  to  him  for  mercy :  I  say,  he  com- 
plains, saying,  "  O  Jerusalem,  Jerusalem,  how 
often  would  I  have  gathered  thy  children  togeth- 
er, even  as  a  hen  gathereth  her  chickens  under 
her  wings,  and  ye  would  not."  Matt,  xxiii.  37. 
I  say  he  speaks  it  by  way  of  complaint.  He 
saith  also  in  another  place  :  *'  But  thou  hast  not 
called  upon  me,  O  Jacob."  Isa.  xliii.  22.  Com- 
ing sinner,  see  here  the  willingness  of  Christ  to 
save  :  see  here  how  free  he  is  to  communicate 
life,  and  all  good  things,  to  such  as  thou  art. 
He  complains  if  thou  comest  not :  he  is  displeas- 
ed, if  thou  callest  not  upon  him. 

Hark,  coming  sinner,  once  again.  When 
Jerusalem  would  not  come  to  him  for  safeguard, 
he  beheld  the  city,  and  wept  over  it,  saying,  "If 
thou  hadst  known,  even  thou,  at  least  in  this  thy 
day,  the  things  that  belong  to  thy  peace,  but 
now  they  are  hid  from  thine  eyes."  Luke  xix.  42. 

Fifthly.  Lastly,  he  is  open  and  free-hearted 
to  do  thee  good,  as  is  seen  by  the  joy  and  rejoi- 
cing that  he  manifests  at  the  coming  home  of 
poor  prodigals :  He  receives  the  lost  sheep 
with  rejoicing ;  the  lost  goat  with  rejoicing. 
Yea,  when  the  prodigal  came  home,  what  joy 
and  mirth,  what  music  and  dancing,  was  in  his 
father's  house  ?  Luke  xv.  22-25. 

Thirdly.  Coming  sinner,  I  will  add  another 
encouragemennt  for  thy  help. 

First.  God  has  prepared  a  mercy-seat,  a 
throne  of  grace,  to  sit  on  ;  that  thou  mayest 
come  thither  to  him,  and  that  he  may  from  thenee 


To    JESUS    CHRIST.  303 

hear  tliee,  and  receive  thee.  *'  I  will  conitiiune 
with  thee  (sailh  he)  from  above  the  mercy-seat.'* 
Exod.   XXV.  2^Z. 

As  if  he  should  say,  Sinner,  when  thou  com- 
est  to  me,  thou  shalt  fiiid  me  uj)on  the  mercy-seat, 
where  also  I  am  always  found  by  the  undone, 
coming  sinner.  Thither  I  brin^  my  pardon, 
there  I  hear  and  receive  their  petitions,  and 
accept  them  to  my  favor. 

Secondly.  God  hath  also  prepared  a  golden 
altar  for  tiiee  to  offer  thy  f)raycrs  and  tears  upon. 
A  golden  altar:  It  is  called  a  golden  altar,  to 
show  wliat  wortli  it  is  of  in  God's  account ;  for 
tliis  golden  altar  is  Jesus  Christ:  This  altar 
sanctifies  thy  gift,  and  makes  thy  sacrifices  accept- 
rjhle.  This  altar  then  makes  thy  groans  golden 
groans  ;  thy  tears,  golden  tears,  and  thy  prayers, 
golden  prayers,  in  the  eye  of  that  God  thou 
comest  to,  coming  sinner.  Rev.  viii.  3 ;  Matt, 
xxiii.  19;   lleb.  x.  10  ;    1   Pet.  ii.  5. 

Thirdly,  God  hath  strewed  all  the  way, 
from  the  gate  of  hell,  where  thou  wast,  to  the 
gate  of  heaven,  whither  thou  art  going,  with 
Mowers  out  of  his  own  garden.  Behold,  how 
the  promises,  invitations,  calls  and  encourage- 
ments, like  lilies,  lie  round  thee.  Take  heed  that 
thou  dost  not  tread  them  under  foot,  sinner. 
With  promises,  did  I  say?  Yea,  he  hath  mixed 
all  those  with  his  own  name  and  his  Son's 
name  ;  also  with  the  name  of  mercy,  goodness, 
compassion,  love,  pity,  grace,  forgiveness,  par- 
don, to  encourage  the  coming  sinner. 

Fourthly.  He  hath  also,  for  thy  encourage- 
ment, laid  up  the  names,  and  set  forth   the   sins 


204  COME    AND    WELCOME 

of  those  that  have  been  saved.  In  his  book  they 
arc  fairly  written,  that  thou,  through  patience  and 
comfort  of  the  Scriptures,  mightest  have  hope. 

In  this  book  is  recorded  Noah's  maim  and 
sin  ;  and  how  God  had  mercy  upon  him. 

In  this  record  is  fairly  written  the  name  of 
Lot,  and  the  nature  of  his  sin ;  and  how  the 
Lord  had  mercy  upon  him. 

In  this  record  thou  hast  also  fairly  written 
the  names  of  Moses,  Aaron,  Gideon,  Samson, 
David,  Solomon,  Peter,  Paul ;  with  the  nature 
of  their  sins,  and  how  God  had  mercy  upon  them, 
and  all  to  encourage  thee,  coming  sinner. 

Fifthly.  I  will  add  yet  another  encourage- 
ment for  the  man  that  is  coming  to  Jesus  Christ. 
Art  thou  coming?  Art  thou  coming  indeed?  "Why, 

First.  Then  this  thy  coming  is  by  virtue  of 
God's  call.  Thou  art  called  ;  calling  goes  before 
coming  :  coming  is  not  of  works,  but  of  him  that 
calleth.  "  He  went  up  into  a  mountain,  and 
called  to  whom  he  would,  and  they  came  to  him.'* 
Mark  iii.  13. 

Secondly.  Art  thou  coming  ?  This  is  also  by 
the  virtue  of  illumination.  God  has  made  thee 
see,  and  therefore  thou  art  coming.  So  long  as 
thou  wast  in  darkness,  thou  lovedst  darkness  ; 
and  couldst  not  abide  to  come,  because  thy  deeds 
are  evil.  But  being  now  illuminated  and  made 
to  see  what  and  where  thou  art,  and  also  what 
and  where  thy  Saviour  is,  now  thou  art  coming 
to  Jesus  Christ.  "  Blessed  art  thou,  Simon  Bar- 
jona  ;  for  flesh  and  blood  hath  not  revealed  it 
unto  thee,  (saith  Christ,)  but  my  Father  which 
is  in  heaven."   Matt.  xvi.  17. 


TO    JESUS    CHRIST.  *-i05 

Thirdly.  Art  thou  cimjing  ?  This  is  hcrause 
God  has  inclined  thy  heart  to  come.  God  hath 
called  thee,  illuminated  thee,  and  inclined  thy 
heart  to  come ;  and  therefore  thou  coniest  to 
Jesus  (Christ.  It  is  (iod  that  workcth  in  thee  to 
will,  and  to  come  to  Jesus  Christ,  ("ominfr  sin- 
ner, bless  God,  lor  that  he  hath  given  thee  a 
will  to  come  to  Jesus  Christ.  It  is  a  sign  that 
thou  belongest  to  Jesus  Clirist;  because  (iod 
has  made  thee  willing  to  come  to  him.  Ps.  ex.  3. 
Bless  God  for  slaying  the  enemy  of  the  mind ; 
had  he  not  done  it,  thou  wouldst,  as  yet,  have 
hated  thine  own  salvation. 

Fourthly.  Art  thou  coming  to  Jesus  Christ  ? 
It  is  God  that  giveth  the  power  ;  power  to  pur- 
sue thy  will  in  matters  of  salvation  is  the  gift  of 
God.  It  is  God  that  worketh  in  you  both  to 
will  and  to  do.  Phil.  ii.  13.  Not  that  God  gives 
will  to  come,  where  he  gives  no  power;  but 
thou  shouldst  take  notice,  that  power  is  an  addi- 
tional mercy.  The  church  saw  that  will  and 
power  were  two  things,  when  she  cried.  Draw 
me,  and  we  will  run  after  thee,  (Cant.  i.  4.)  And 
so  did  David  too,  when  he  said,  I  will  run  the 
ways  of  thv  commandments  when  thou  shalt  en- 
large my  iieart.  Will  to  come,  and  power  to 
pursue  thy  will,  is  double  mercy,  coming  sinner. 

Fifthly.  All  thy  strange,  passionate,  sudden 
rushings  forward  after  Jesus  Christ,  (coming  sin- 
ners know  what  I  mean,)  they  also  are  thy  helps 
from  God.  Perhaps  thou  feelest  at  some  times, 
more  than  at  others,  strong  stirrings  up  of  the 
heart  to  fly  to  Jesus  Christ  ;  now  thou  hast  at 
this  time  a  sweet  gale  of  the  Spirit  of  God,  filling 

18 


206  COME    AND    WELCOME,  ETC. 

thy  sails  with  the  fresh  gales  of  his  good  Spirit ; 
and  thou  ridest  at  those  times,  as  upon  the  wings 
of  the  wind,  being  carried  out  beyond  thyself, 
beyond  the  most  of  thy  prayers,  and  also  above 
all  thy  fears  and  temptations. 

Sixthly.  Coming  sinner,  hast  thou  not  now 
and  then  had  some  blessed  words  from  the  lips 
of  Jesus  Christ,  dropping  like  a  honeycomb  upon 
thy  soul  to  revive  thee  when  thou  wast  in  the 
midst  of  despondency  ? 

Seventhly.  Does  not  Jesus  Christ  sometimes 
give  thee  a  glimpse  of  himself,  though  perhaps 
thou  seest  him  but  for  a  moment? 

Eighthly.  Hast  thou  not  sometimes,  as  it  were, 
the  very  warmth  of  his  wings  overshadowing  the 
face  of  the  soul,  that  gives  thee,  as  it  were,  a 
gleam  upon  thy  spirit,  as  the  bright  beams  of  the 
sun  do  upon  thy  body,  when  it  suddenly  breaks 
out  of  a  cloud,  though  presently  all  is  gone  away  ? 

Well,  all  these  things  are  the  good  hand  of 
thy  God  upon  thee,  and  they  are  upon  thee  to 
constrain,  to  provoke,  and  to  make  thee  willing, 
and  able  to  come,  that  thou  mightest  in  the  end 
be  saved. 


THE    END. 


SELECTED  HYMNS 


HYMN  1.    CM. 

THERE  is  a  voice  of  sovereign  grace 
Sounds  from  the  sacred  word; 

"  Ho !  ye  despairing  sinners,  come, 
And  trust  upon  the  Lord." 

My  soul  obeys  th'  Almighty  call, 

And  runs  to  this  relief; 
I  would  believe  thy  promise,  Lord, 

Oh  !  help  my  nnbelief. 

To  the  dear  fountain  of  thy  blood, 

Incarnate  God,  I  fly; 
Here  let  me  wash  my  spotted  soul 

From  crimes  of  deepest  dye. 

Stretch  out  thine  arm,  victorious  King, 

My  reigning  sins  subdue  ; 
Drive  the  old  dragon  from  his  seat 

With  his  apostate  crew. 

A  guilty,  weak,  and  helpless  worm. 

On  thy  kind  arras  I  fall ; 
Be  thou  my  strength  and  righteousness, 

My  Jesus,  and  my  all ! 

HYMN  2.    L.  M. 

Behold,  I  stnnd  at  the  door.     Rev.  iii.  20. 

BEHOLD  a  stranger  at  the  door  ! 
He  gently  knocks,  has  knock'd  before; 
Hath  waited  long — is  waitinjj  still ; 
You  treat  no  other  friend  so  ill. 

Oh,  lovely  attitude,  he  stands 
With  melting  heart  and  loaded  hands ! 
Oh,  matchless  kindness  !  and  he  shows 
This  matchless  kindness  to  his  foes ! 

But  will  he  prove  a  friend  indeed  1 
He  will ;  the  very  friend  you  need  ; 
The  friend  of  sinners — yes,  'tis  He, 
With  garments  dyd  on  Calvary. 


208  SELECTED  HYMNS. 

Rise,  touch'd  with  gratitude  divine ; 
Turn  out  his  enemy  and  thine, 
That  soul-destroying  monster  sin, 
And  let  the  heavenly  stranger  in. 

Admit  him,  ere  his  anger  bum, 
His  feet  departed  ne'er  return  ; 
Admit  him,  or  the  hour's  at  hand, 
You'll  at  his  door  rejected  stand. 

HYMN  3.    C.  M. 
Isa.  Iv.  1,  2. 

LET  every  mortal  ear  attend, 

And  every  heart  rejoice  ! 
The  trumpet  of  the  gospel  sounds, 

With  an  inviting  voice. 

Ho  !  all  ye  hungry,  starving  souls, 
Who  feed  upon  the  wind, — 

And  vainly  strive,  with  earthly  toys, 
To  fill  an  empty  mind : — 

Eternal  wisdom  has  prepar'd 

A  soul-reviving  feast ; 
And  bids  your  longing  appetites 

The  rich  provision  taste. 

Ho !  ye  who  pant  for  living  streams. 

And  pine  away  and  die ; 
Here,  you  may  quench  your  raging  thirst, 

With  springs  that  never  dry. 

The  happy  gates  of  gospel  grace 

Stand  open  all  the  day ; 
Lord,  we  are  come  to  seek  supplies. 

And  drive  our  wants  away. 

HYMN  4.    C.  M. 
Repentance.    Zech,  xii.  10. 
ALAS  !  and  did  my  Saviour  bleed ! 

And  did  my  Sov'reign  die? 
Would  he  devote  that  sacred  head 
For  such  a  worm  as  I  ? 

Was  it  for  crimes,  that  I  had  done- 
He  groan'd  upon  the  tree  ?— 


SELECTED  IITMN8.  209 

Amazinfi^  pity  !  grace  unknown  ! 
And  love  beyond  degree  ! 

Well  miphi  the  sun  in  darkness  hide, 

And  shut  his  glories  in, 
^Vil«•n  God.  the  mighty  Maker,  died 

For  man,  the  creature's  sin. 

Thn'^  m\a.h{  I  hide  my  blushing  face, 

While  his  dear  cross  appears  ; 
Dissolve,  my  heart,  in  thankfulness, 

And  melt,  my  eyes,  to  tears. 

But  drops  of  tears  can  ne'er  repay 

The  debt  of  love  I  owe ; 
Here,  Lord,  I  give  myself  away — 

'Tis  all  that  I  can  do. 

HYMN  5.    L.  P.  M. 

O  LOVE  divine,  what  hast  thou  done ! 

The  Lord  of  life  hath  died  for  me ! 
The  Father's  co-etemal  Son 

Bore  all  my  sins  upon  the  tree  ; 
Th'  incarnate  God  for  me  halh  died 
The  Lord,  my  love,  was  crucified. 

Sinners,  behold,  as  ye  pass  by. 

The  bleeding  Prince  of  life  and  peace  ; 

Coine,  sinners,  see  your  Saviour  die, 
And  say,  was  ever  grief  like  his? 

Come,  feel  with  me  his  blocni  applied, 

The  Lord,  my  love,  was  crucified  : 

Is  crucified  for  you  and  me. 

To  bring  us,  rebels,  back  to  God  ; 
Salvation  now  for  us  is  free; 

His  church  is  purchas'd  with  his  blood  ; 
Pardon  and  life  flow  from  his  side; 
The  Lord,  my  love,  is  crucified. 

Then  let  us  sit  beneath  his  cross, 

And  gladly  catch  the  healing  stream  ; 

All  things  for  him  account  hut  dross, 
And  give  up  all  our  hearts  to  him 

Of  nothing  speak,  or  think  beside, 

The  L«">rd,  my  lovp,  wa^  crucified 
IB" 


310  SELECTED  HYMNS. 

HYMN  6.    7s. 
TO  the  cross  where  Jesus  dies, 

Where  my  Lord  resigns  his  breath, 
Where  affliction  veils  his  eyes, 

Swimming  in  the  tears  of  death  : 
Thither  bringing  all  my  guilt, 

From  avenging  wrath  I  flee, 
To  the  blood  of  sprinkling  spilt — 

Spilt  to  let  the  sinner  free. 

'Mid  convulsive  agonies, 

Peace  his  quivering  lips  impart ; 
Pardon  seal'd  by  broken  sighs 

Issuing  from  a  bursting  heart ; 
Let  me  feel  this  healing  power, 

Let  this  harden'd  heart  of  stone, 
Melt  beneath  this  purple  shower, 

From  his  body  trickling  down. 

On  those  temples,  crown'd  with  thorns, 

Suff''ring  majesty  appears ; 
Love  that  dying  face  adorns, 

Stain'd  with  blood,  and  soil'd  with  tears  j 
Pierce  the  shadows  of  the  heart. 

With  the  light'ning  of  that  eye ; 
Smiles  of  peace  to  me  impart, 

Let  me  feel,  or  I  must  die  ! 

HYMN  7.    L.  M. 

Intercession.     Heb.  vii.  25. 
HE  lives,  the  great  Redeemer  lives, 
(What  joy  the  blest  assurance  gives  !) 
And  now,  before  hit  Father  God, 
Pleads  the  full  merit  of  his  blood. 

Repeated  crimes  awake  our  fears. 
And  justice,  arm'd  with  frowns,  appears ; 
But  in  the  Saviour's  lovely  face 
Sweet  mercy  smiles,  and  all  is  peace. 

Hence,  then,  ye  black  despairing  thoughts; 

Above  our  fears,  above  our  faults. 

His  powerful  intercessions  rise, 

And  guilt  recedes,  and  terror  dies. 

In  every  dark  distressful  hour, 

When  sin  and  Satan  join  their  power, 


SELECTED  IIYMim.  211 

Lei  this  dear  hope  repel  ihe  dart, 
That  JKSUS  bears  us  on  his  heart. 

Great  AdvcK-ate,  Alini<,'hty  Friend — 
On  him  our  humble  hopes  depend: 
Our  L.iuse  can  never,  never  tail, 
For  JESUS  pleads  and  must  prevail. 

HYMN  8.    C.  M. 

Ftninlain.     Zach.  xiii.  1. 

THERE  is  a  O-untaiu  fiU'd  with  blood, 

Drawn  from  Emmanuel's  veins; 
And  sinners,  plung'd  beneath  that  dood, 

Lose  all  their  guilty  stains. 
The  dying  thief  rejoiced  to  see 

That  fountain  in  his  day; 
Anil  there  may  I,  as  vile  as  he, 

Wash  all  my  sins  away. 

Dear  dying  Lamb,  thy  precious  blood 

Shall  never  lose  its  power, 
Till  all  the  ransom'd  church  of  God 

Be  sav'd  to  sin  no  more. 

E'er  since,  by  faith,  I  saw  the  stream, 

Thy  flowing  wounds  supply, 
Redeen>ing  love  ha.s  been  my  theme, 

And  shall  be— till  I  die. 

Then  in  a  nobler,  sweeter  song, 

I'll  sing  thy  pow'r  to  save; 
When  this  pi»or,  lisping,  stamm'ring  tongue 

Lies  silent  in  the  grave. 

HYMN  9.    8,  7. 
Light.     Isa.  \x.  2. 
LIGHT  of  those  whose  dreary  dwelling 

Borders  on  the  shades  of  death, 
Come,  and  by  thy  love's  revealing. 

Dissipate  the  clouds  beneath  : 
The  new  heav'n  and  earth's  Creator 

In  o»ir  deepest  darkness  rise, 
Soatt'ring  all  the  night  of  nature, 

Ponring  eye-sight  on  our  eyes. 

Still  we  wail  for  thiii»>  appearing; 
Life  and  jov  fhv  beams  impart, 


SELECTED  HYMNS. 

Chasing  all  our  fears,  and  cheering 

Every  poor,  benighted  heart : 
Come,  and  manifest  the  favor 

Thou  hast  for  the  ransom'd  race ; 
Come,  thou  glorious  God  and  Saviour  ! 

Come,  and  bring  the  gospel  grace, 

Save  us,  in  thv  great  compassion, 

O  thou  mild,  pacific  Prince  ! 
Give  the  knowledge  of  salvation, 

Give  the  pardon  of  our  sins  j 
By  thine  all-sufficient  merit. 

Every  burden'd  soul  release  ; 
Every  weary,  wand'ring  spirit, 

Guide  into  thy  perfect  peace. 

HYMN  10.    8,  7,  4. 

The  Surrender. 
WELCOME,  welcome,  dear  Redeemer, 

Welcome  to  this  heart  of  mine ; 
Lord,  I  make  a  full  surrender, 
Ev'ry  pow'f  and  thought  be  ihine, 

Thine  entirely. 
Through  eternal  ages  thine. 

Known  to  all  to  be  thy  mansion. 
Earth  and  hell  will  disappear  ; 

Or  in  vain  attempt  possession. 
When  they  find  the  Lord  is  near — 

Shout,  O  Zion ! 
Shout,  ye  saints,  the  Lord  is  here ! 

HYMN  n.    L.  M. 
TVie  noblest  resohdion.    Josh.  xxiv.  15. 
MAY  I  resolve  with  all  my  heart. 
With  all  my  pow'rs  to  serve  the  Lord ; 
Nor  from  his  precepts  e'er  depart, 
Whose  service  is  a  rich  reward. 

Oh,  be  his  service  all  my  joy ! 
Around  let  my  example  shine, 
Till  others  love  the  blest  employ. 
And  join  in  labors  so  divine. 

Be  this  the  purpose  of  my  soul, 
My  solemn,  my  determin'd  choice, 


SELECTED  HYMNS.  213 

To  yield  to  his  supreme  control, 
Ana  in  his  kind  commands  rejoice. 

Oh,  may  I  never  faint,  nor  tire, 
Nor  wand'nn^',  have  his  sacred  ways; 
Great  God,  accept  my  soul's  desire, 
And  give  mc  strength  to  live  thy  praise. 

HYMN  12.    L.  M. 

Self -(Udiait ion,  to  God. 
LORD,  1  am  thine,  entirely  thine, 
Purchas'd  and  sav'd  by  blood  divine  ; 
With  full  consent  thine  I  would  be. 
And  own  thy  sov'rcign  right  in  me. 

Grant  one  poor  sinner  more  a  place 
Among  the  children  of  thy  grace  ; 
A  wretched  sinner,  lost  to  Gfod, 
But  ransora'd  by  Immanuel's  blood. 

Thee,  my  new  Master,  now  I  call, 
And  consecrate  to  thee  my  all ; 
Lord,  let  me  live  and  die  to  thee — 
Be  thine  through  all  eternity. 

HYMN  13.    CM. 
Saviour.    John  iv.  42. 

THE  Saviour  !  Oh,  what  endless  charms 

Dwell  in  the  blissful  sound  ! 
iLs  influence  every  fear  disarms, 

And  spreads  sweet  peace  around. 

Here  pardon,  life,  and  joys  divine, 

In  rich  effusion  flow, 
For  guilty  rebels,  lost  in  sin, 

And  doom'd  to  endless  wo. 

Oh,  the  rich  depths  of  love  divine, 

Of  bliss,  a  boundless  store  ! 
Dear  Saviour,  let  me  call  thee  mine  ; 

I  cannot  wish  for  more. 

On  thee  alone  my  hope  relics. 

Beneath  thy  cross  I  fall ; 
Mv  Lord,  my  life,  my  sacrifice, 

My  Saviour,  and  iiiy  all. 


214  SELECTED  HYMNS. 

HYMN  14.    L.  M. 

Way  to  Canaan.    John  xiv.  6. 

JESUS,  my  all,  to  heaven  is  gone, 
He  whom  I  fix'd  my  hopes  upon ; 
His  track  I  see,  and  I'll  pursue 
The  narrow  way  till  him  I  view. 

The  way  the  holy  prophets  went, 
The  road  that  leads  from  banishment, 
The  King's  highway  of  holiness 
I'll  go,  for  all  his  paths  are  peace. 

This  is  the  way  I  long  have  sought, 
And  mourn'd  because  I  found  it  not ; 
My  grief,  my  burden  long  has  been. 
Because  I  could  not  cease  from  sin. 

The  more  I  strove  against  his  pow'r, 
I  sinn'd  and  stumbled  but  the  more, 
Till  late  I  heard  my  Saviour  say. 
Come  hither,  soul,  "  I  am  the  way." 

Lo  !  glad  I  come,  and  thou,  blest  Lamb, 
Shalt  take  me  to  thee  as  I  am  ; 
Nothing  but  sin  I  thee  can  give, 
Nothing  but  love  shall  I  receive. 

Then  will  I  tell  to  sinners  round, 
What  a  dear  Saviour  I  have  found  ; 
I'll  point  to  thy  redeeming  blood. 
Ana  say,  "  Behold  the  way  to  God." 

HYMN  15.    8,  7,  4. 
Hope  en^couraged.     Ps.  xlii.  5. 
O  MY  soul,  what  means  this  sadness  1 
Wherefore  art  thou  thus  cast  down  1 
Let  thy  griefs  be  turn'd  to  gladness ; 
Bid  thy  restless  fears  begone; 

Look  to  Jesus, 
And  rejoice  in  his  dear  name. 

What  though  Satan's  strong  temptations 
Vex  and  grieve  thee  day  by  day  ; 

And  thy  sinful  inclinations 
Often  fill  thee  with  dismay ; 

Thou  shalt  conquer — 
Through  the  Lamb's  redeeming  blood. 


■ELECTED  ilTMNt.  916 

Though  ten  thousand  ills  beset  thee, 

From  without  and  from  within; 
Jesus  saith  he'll  ne'er  forget  thee, 

But  will  save  from  hell  and  sin  : 
He  is  faithful 

To  perform  his  gracious  word. 

Though  distresses  now  attend  thee, 

And  thou  treadst  the  thorny  road  ; 
His  right  hand  shall  still  defend  thee; 

Soon  he'll  bring  thee  home  to  God  ! 
Therefore  praise  him — 

Praise  the  great  Redeemer's  name. 

Oh,  that  I  could  now  adore  him. 

Like  the  heav'nly  host  above, 
Who  for  ever  bow  before  him, 

And  unceasing  sing  his  love  ! 
Happy  songsters  ! 

When  shall  I  your  chorus  join*? 

HYMN  16.    8,  7. 
Sitting  at  Jesvs'  feet. 

SWEET  the  moments,  rich  in  blessing, 

Which  before  the  cross  I  spend  ; 
Life,  and  health,  and  peace  possessing, 

From  the  sinner's  dying  Friend  : 
Love  and  grief  my  heart  dividing, 

With  my  tears  his  feet  I'll  bathe  ; 
Constant  still  in  faith  abiding, 

Life  deriving  from  his  death. 

Truly  blessed  is  this  station — 

Low  before  his  cross  I'll  lie  ; 
While  1  see  divine  compassion 

Floating  in  his  languid  eye; 
Here  I'll  sit — for  ever  viewing 

Mercy  streaming  in  his  blood  : 
Preciou^j  drops,  my  soul  bedewing, 

Plead  and  claim  my  peace  with  God. 


216  SELECTED  HYMNS. 

HYMN  17.    S.  M. 
Salvation  by  grace.    Eph.  ii.  5. 

GRACE  !  'tis  a  charming  sound; 

Harmonious  to  the  ear  ! 
Heav'n  with  the  echo  shall  resound 

And  all  the  earth  shall  hear. 

Grace  first  contriv'd  the  way 

To  save  rebellious  man ; 
And  all  the  steps  that  grace  display, 

Which  drew  the  wondrous  plan. 

Grace  led  my  roving  feet 
To  tread  the  heavenly  road ; 

And  new  supplies  each  hour,  I  meet, 
While  pressing  on  to  God. 

Grace  all  the  work  shall  crown, 
Through  everlasting  days ; 

It  lays  in  heav'n  the  topmost  stone, 
And  well  deserves  the  praise. 

HYMN  18.  C.  M. 

AMAZING  grace !  how  sweet  the  sound, 
That  sav'd  a  wretch  like  me ! 

I  once  was  lost,  but  now  am  found — 
Was  blind,  but  now  I  see. 

'Twas  grace  that  taught  my  heart  to  fear, 
And  grace  my  fears  reliev'd ; 

How  precious  did  that  grace  appear, 
The  hour  I  first  believ'd. 

Thro'  many  dangers,  toils,  and  snares, 

I  have  already  come ; 
'Tis  grace  that  brought  me  safe  thus  far, 

And  grace  will  lead  me  home. 

And  when  this  flesh  and  heart  shall  fail. 
And  mortal  life  shall  cease; 

I  shall  possess,  within  the  veil, 
A  life  of  joy  and  peace. 


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